I 


OUTLINES 


OF  THE 


RELIGION    AND  PHILOSOPHY 


OF 

SWEDENBORG. 


BY 

THEOPHILUS  PARSONS. 


BOSTON: 
ROBERTS  BROTHERS. 
1876. 


Entered  according  to  act  of  Congress,  in  the  year  1876,  by 
THEOPHILUS  PARSONS, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


Cambridge : 
rress  of  John  Wilson  and  Son. 


CONTENTS. 


CHAP.  PAGE 

I.  Introductory    6 

The  Necessity  of  Revelation   9 

Successive  Revelations   15 

The  Latest  Revelation   18 

EE  God   38 

III.  Crkation   53 

IV.  This  World   65 

V.  The  Other  World   79 

VI.  The  World  of  Spirits   94 

VII.  Degrees   101 

VIII.  Ownhood   121 

IX.  Correspondence   153 

X.  The  Human  Form   165 

XI.  Heaven   178 

The  Three  Heavens   180 

The  Two  Kingdoms  of  Heaven   182 

The  Employments  of  Heaven    ....       .  184 

Angels                                                       .  188 

XII.  The  Word   191 

The  Bible   201 

The  Israelitish  Church   217 

XIII.  The  Lord   233 

The  Redemption  of  Mankind   242 

The  Bringing  of  the  Spiritual  World  into 

Order   256 

The    Making   of  the   Assumed  Humanity 

Divine   260 

The  Providing  thereby  a  New  Medium  for 

Saving  Influence    262 

The  Giving  to  Mankind  for  Evermore  a 

Definite  Object  of  Intelligent  Faith, 

of  Worship,  and  of  Love   265 

XIV.  Conclusion   283 

Of  Marriage   283 

Of  Thought   288 

Of  Instinct   295 

The  Slow  Growth  of  the  New  Church  .    .  301 


Digitized  by  the  Internet  Archive 
in  2014 


https://archive.org/details/outlinesofreligiOOpars 


OUTLINES    OF    THE  PHILOSOPHY 
OF  THE  NEW  CHURCH. 


CHAPTER  L 

INTRODUCTORY. 

A  church  may  be  defined  as  the  collective  body  of 
those  who  agree  together  in  faith  and  in  worship. 

There  have  been,  and  there  are,  many  churches ; 
differing  from  each  other  in  their  systems  of  faith 
and  modes  of  worship. 

All  churches,  so  far  as  their  religious  tenets  or 
doctrines  have  any  truth,  are  founded  upon  revela- 
tion. The  reason  of  this  is,  that  religious  doctrines 
relate  necessarily  to  God  and  a  life  after  death ; 
and  the  human  mind  is  incapable  of  forming  the 
first  or  simplest  idea,  or  having  any  thought  what- 
ever concerning  these  topics  by  the  exercise  of  the 
senses,  or  of  sensuous  thought  concerning  what 
the  senses  discover.  By  this  phrase  I  mean  think- 
ing, by  the  exercise  of  any  or  all  the  intellectual 
faculties,  only  on  what  the  senses  teach;  drawing 
inferential  instruction  from  the  direct  instruction 


6 


OUTLINES  OF  THE  PHILOSOPHY 


which  the  senses  give ;  and  thus  continually  enlarg- 
ing the  knowledge  which  a  right  use  of  the  senses 
enables  us  to  acquire,  but  with  no  reference  to  any 
thing  higher.  It  is  certain  that,  without  the  senses, 
we  could  not  know  any  thing  or  think  any  thing 
about  the  material  world,  or  the  life  we  pass  upon 
this  world.  It  is  equally  certain,  although  not  so 
obvious,  that  without  revelation,  or  information  re- 
ceived from  the  other  world,  we  could  not  know 
any  thing  or  think  any  thing  about  that  world,  or 
an  infinite  Creator  of  that  world  and  this. 

If  men  did  not  think  about  what  the  senses  ac- 
quaint them  with,  they  would  be  but  little  better 
for  their  senses.  They  would  not  gain  so  much 
from  them  as  the  lower  animals  do,  for  these  have  «a 
kind  and  measure  of  sensuous  thought.  Men  have 
a  far  greater  power  of  sensuous  thought,  that  they 
may  profit  far  more  by  their  senses.  This  power  is, 
indeed,  far  larger  and  higher  than  the  analogous 
power  which  the  lower  animals  have  ;  for,  with  them, 
this  power  exists  at  once  in  the  highest  development 
it  can  reach,  as  soon  as  the  animals  are  old  enough 
to  make  use  of  it ;  and  with  but  little  difference 
among  animals  of  the  same  species,  or  among  suc- 
cessive generations.  It  stops  where  it  begins.  No 
animal  grows  much  more  knowing  by  experience, 
nor  can  the  individual  or  the  race  transmit  what 
they  have  learned  to  their  successors  so  as  to  permit 


OF  THE  NEW  CHURCH. 


7 


an  accumulation  or  a  growth  of  knowledge.  Re- 
cently, the  doctrine  of  "  Evolution "  has  come  into 
great  prominence.  -  It  may  be  that  sufficient  reasons 
will  be  found  for  holding  this  process  of  evolution, 
under  some  form  or  modification,  as  one  of  the  laws 
or  methods  of  Divine  Provideuce  in  creation.  But 
if  an  animal  of  a  new  kind,  a  new  species,  may 
thus  have  come  into  existence  from  or  through  the 
agency  of  a  lower,  —  a  better  from  a  worse,  a  higher 
from  a  lower,  —  it  will  still  be  true  and  certain  that 
no  animal  below  man,  however  he  may  have  been 
formed,  has  the  power  of  consciously  and  inten- 
tionally helping  the  future  to  know  more  than  the 
past. 

In  all  these  particulars,  the  power  of  sensuous 
thought  in  men  differs  from  that  in  the  lower  ani- 
mals. In  men,  this  power  is  nearly  nothing  in  the 
beginning  of  life,  but  grows  afterwards,  or  may 
grow,  to  the  end  of  life.  All  that  a  man  learns,  he 
may  teach.  All  that  a  generation  acquires,  it  may 
transmit  to  a  succeeding  generation.  This  is  done 
imperfectly,  because  of  the  imperfect  exercise  of 
this  power  of  sensuous  thought.  Nevertheless,  there 
is  constantly  much  teaching  of  the  knowledge  ac- 
quired by  the  exercise  of  this  power,  and  a  large 
accumulation  of  this  knowledge  and  a  great  ad- 
vancement in  it,  from  generation  to  generation. 

There  is  no  limit  to  the  possible  progress  of  this 


8 


OUTLINES  OF  THE  PHILOSOPHY 


power,  if  rightly  exercised,  either  in  the  amount  of 
knowledge  it  may  acquire,  or  in  the  utilization  of 
this  knowledge  for  the  benefit  of  individual  and 
social  life.  It  seeks  to  learn  all  it  can  of  the  forces 
and  laws  of  external  nature,  to  use  these  forces  to 
make  life  on  earth  easier  and  more  delightful,  and 
to  overcome  the  hinderance  and  obstruction  with 
which  these  forces  resist  the  designs  and  efforts  of 
mankind.  All  this  it  might  do,  if  rightfully  exer- 
cised, with  a  continual  progress,  which  would  have 
neither  interruption  nor  termination. 

But  it  can  do  only  this.  However  properly,  saga- 
ciously, or  energetically  exercised,  it  can  do  no  more 
than  this.  It  belongs  to  this  world,  to  this  life ;  and 
whatever  it  may  add  to  the  knowledge  of  this  world 
or  the  improvement  of  this  life,  it  cannot  take  a 
single  step  beyond  or  above  this  life.  Whatever 
may  be  the  enlargement,  or,  if  we  prefer  to  call  it 
so,  the  elevation  of  sensuous  thought  in  its  use  or  its 
effect,  it  does  not  in  this  way  change  or  make  any 
approach  to  a  change  of  its  essential  nature.  It  may 
embrace  all  the  kingdoms  of  Nature,  and  penetrate 
the  material  heavens.  But  it  continues  to  be  sensu- 
ous thought,  and  only  that,  as  entirely  as  it  was 
in  its  beginning,  or  in  its  earliest  and  lowest  activ- 
ities. A  man  may  master  all  the  truths  of  natural 
science,  or  utilize  them  all  to  the  advantage  of  ex- 
ternal human  life,  and  still  employ  sensuous  thought 


OF  THE  NEW  CHURCH. 


9 


as  exclusively  as  the  savage  who  hammers  one  stone 
with  another,  and  so  makes  his  hatchet. 

The  human  mind  possesses  higher  powers ;  or,  if 
we  think  proper  to  express  it  differently,  we  may 
say  that  it  is  able  to  use  all  its  powers  in  another 
and  a  higher  way.  The  difference  between  these 
two  classes  of  powers,  or  between  these  two  ways 
of  using  all  intellectual  faculty,  is  like  the  differ- 
ence between  the  two  lives  we  lead. 

We  begin  life  in  this  world,  as  men  living  upon 
earth.  We  have  senses  exquisitely  adapted  to  earth, 
and  to  all  the  information  which  earth  can  give ; 
aud  intellectual  faculties  which,  using  the  senses 
as  means,  may  make  this  life  one  of  continually 
greater  enjoyment.  But,  after  we  have  ceased  to 
live  on  earth,  we  shall  live  another  life  in  another 
world,  and  this  other  life  will  never  cease.  As  we 
have  faculties  perfectly  adapted,  if  rightly  used,  to 
make  this  life  one  of  enjoyment,  and  our  senses  are 
given  us  as  the  means  of  attaining  this  end,  so  we 
have  ficulties  as  perfectly  adapted  to  make  the  other 
life  one  of  happiness;  and  revelation  from  or  through 
that  world  provides  for  us  the  means  of  attaining 
this  end  by  the  rightful  use  of  these  faculties. 

THE  NECESSITY  OP  REVELATION. 

Revelation  is  not  an  abnormal  thing,  coming  in 
to  supply  a  sudden  or  exceptional  necessity;  it  is 


10 


OUTLINES  OF  THE  PHILOSOPHY 


a  perfectly  regular  part  of  the  method  of  Divine 
Providence.  It  is  as  essential  and  indispensable  to 
any  knowledge  or  thought  about  spiritual  life  or  the 
other  world,  as  the  senses  are  indispensable  to  any 
knowledge  or  thought  about  this  life  or  this  world ; 
and  it  is  as  perfectly  possible  for  revelation  from 
the  other  world  to  teach  us  about  that  life  and  that 
world,  as  it  is  for  the  senses  to  teach  us  about  this 
world.  Then  it  is  the  business  of  spiritual  thought 
—  we  use  this  phrase  in  contrast  with  sensuous 
thought  —  to  make  a  rightful  use  of  the  instruction 
which  revelation  gives. 

Revelation  discloses  to  us  the  fact  of  another  life. 
It  is,  as  the  derivation  of  the  word  implies,  an  un- 
veiling :  by  it,  the  veil  which  hides  that  world  from 
us  is  partially  lifted.  It  tells  us  that  there  is  One 
who  made  that  world  and  this;  and  it  tells  us  also 
somewhat  about  Him  and  His  nature  and  method 
of  action,  His  laws  and  His  purposes.  And  an  ap- 
plication of  our  intellectual  faculties,  in  an  appro- 
priate way,  to  the  truths  which  revelation  teaches 
may  give  us  an  ever-growing  enlargement  of  knowl- 
edge regarding  them,  and  may  lead  us  to  an  ever- 
growing happiness. 

Whether  we  call  the  faculty  of  spiritual  thought 
a  distinct  and  higher  faculty,  or  say  that  it  is  only  a 
higher  use  and  employment  of  the  same  faculties 
which  give  the  power  of  sensuous  thought,  it  is  still 


OF  THE  NEW  CHURCH. 


11 


true  that  spiritual  thought  when  rightly  employed 
about  God,  the  soul,  and  other  matters  of  religion, 
works,  to  a  large  extent,  in  like  mauner  with  sensu- 
ous thought,  when  that  is  rightly  employed  about 
its  proper  topics.  If  religion  rests  in  some  degree 
upon  intuition  or  perception  that  certain  propositions 
are  true,  so  does  science  just  as  much;  for  the  very 
foundation-truths  of  all  science  —  axioms,  or  postu- 
lates—  are,  on  the  one  hand,  perfectly  indispensable 
to  science,  and,  on  the  other,  assumed  to  be  true  in 
the  absence  of  all  proof;  because  by  the  constitution 
of  human  nature  we  cannot  help  believing  that  they 
are  true.  Religion,  building  upon  its  own  foundation, 
which  is  revelation,  uses  logic,  inference,  analogy, 
and  deduction  in  arguing  from  a  general  truth  to  its 
particulars,  and  induction  in  arguing  from  particular 
truths  to  the  general  truth  which  includes  them; 
and  religion  reasons,  in  all  these  and  similar  ways, 
as  freely  as  science. 

If  there  are  similarities,  there  are  also  essential 
and  vital  differences  between  spiritual  and  sensuous 
thought.  One  of  these  —  that  the  basis  of  sensuous 
thought  is  sense,  and  the  basis  of  spiritual  thought 
revelation  —  has  already  been  spoken  of.  There  is 
another  of  almost  equal  importance. 

Through  all  the  work  of  sensuous  thought,  the 
intellect  alone  is  called  upon  to  act,  and  is  alone 
permitted  to  act.    They  who  would  think  safely 


12 


OUTLINES  OF  THE  PHILOSOPHY 


are  careful  to  exclude  from  their  thought  all  influ- 
ence of  feeling  and  affection  ;  and  that  this  must  be 
guarded  against  is  one  of  the  rules  for  sound  and 
just  scientific  inquiry.  But  for  the  higher  mode  of 
thought  the  rule  is  otherwise.  Here  feeling,  affec- 
tion, and  moral  tendency  come  in  ;  not  to  warp  or 
obscure  intellectual  action  or  perception,  but  to  ani- 
mate and  encourage  and  illustrate  them.  The  results 
reached  do  not  depend  upon  the  intellect  only,  but 
upon  this  and  upon  the  affections  and  the  character 
also.  Hence  the  fact  to  which  the  whole  history  of 
religion  bears  testimony,  —  that  a  system  of  relig- 
ious truth  is  seldom  received  or  rejected  only  be- 
cause of  the  weight  of  argument  or  of  evidence  for 
or  against  it,  but  as  it  suits  or  opposes  the  character 
and  tendencies,  the  affectional  and  moral  wants,  of 
those  to  whom  it  is  offered.  The  intellect  may  be 
misled  in  these  inquiries,  and  its  conclusions  falsified 
by  the  affections  and  the  character.  A  mistaken 
enthusiasm  may  teach  untruths,  and  cling  to  them. 
On  the  other  hand,  a  coldness  towards  truths  of  this 
higher  order,  or  fixed  habits  of  thought  adverse  to 
them,  or  a  rejoicing  confidence  in  the  strength  of 
one's  own  powers  and  the  truths  they  have  won, 
with  a  sense  of  humiliation  at  the  necessity  of  assist- 
ance from  greater  strength,  —  all  these  and  similar 
moral  difficulties  have  in  all  ages  led,  and  will  al- 
ways lead,  minds  of  great  strength  and  culture  to 


OF  THE  NEW  CHURCH. 


13 


reject  all  aid  from  revelation,  and  deny  all  its  truths. 
Hence  always  and  now,  some  of  those  who  are  uni- 
versally acknowledged  as  leaders  of  scientific  thought 
have  been,  and  are,  unbelievers  of  all  that  merely 
sensuous  thought  is  unable  to  grasp. 

The  cause  of  this  important  difference  between 
sensuous  thought  which  appeals  only  to  the  intel- 
lect, and  super-sensuous  thought  which  appeals  also 
to  the  moral  and  affectional  nature,  may  be  consid- 
ered more  fully  hereafter.  Now,  we  say  only  that 
life  in  this  world  is  but  a  life  of  preparation  for 
another.  This  must  be  a  preparation  of  the  char- 
acter, for  it  is  that  which  determines  the  quality  of 
life,  everywhere,  in  this  world  or  in  the  other.  It 
is-  obvious  that  the  moral  character  would  be  harmed 
by  a  compulsory  intellectual  reception  of  spiritual 
truth,  followed  by  that  disregard  and  rejection  of  it 
in  life,  which  must  spring  from  an  antagonism  to  it 
on  the  part  of  the  affections  and  moral  tendencies. 
Better,  it  must  be,  that  one  should  reject  this  truth 
intellectually,  than  that  he  should  receive  it  intel- 
lectually by  the  compulsion  of  proof,  and  then 
harden  himself  against  it ;  and  so  destroy  or  lessen 
the  possibility  that  he  may  at  some  future  time  open 
his  mind  to  the  truth,  and  his  heart  to  its  influence. 

The  whole  course  of  increase  of  knowledge  by 
means  of  sensuous  thought  has  been,  first,  to  some 
conclusion ;  then  to  the  discovery  that  this  conclu- 


14 


OUTLINES  OF  THE  PHILOSOPHY 


sion  was  erroneous,  in  whole  or  in  part,  and  the 
substitution  of  another,  —  and  this  other,  regarded 
as  certain  when  it  was  adopted,  was  in  its  turn 
swept  away,  or  greatly  modified  by  the  next  wave 
of  knowledge,  and  its  successor  took  its  place. 
Perhaps  no  one  of  what  were  the  theories  or  the 
certainties  of  science  two  thousand,  or  even  one 
thousand,  years  ago  are  held  now.  The  cycles  and 
epicycles  of  ancient  astronomy  have  been  supplanted 
by  the  circles  and  ellipses  and  other  conic  curves  of 
modern  astronomy.  In  chemistry  the  change  is  even 
more  marked.  It  would  seem  to  be  impossible  that 
the  truths  and  principles  now  relied  upon  should  ever 
be  abandoned ;  but  it  is  in  the  highest  degree  prob- 
able that  the  theories  explanatory  of  them,  or  con- 
nected with  them,  will  be  most  importantly  modified. 
Perhaps  we  may  believe  that  natural  science  has 
ascertained  certain  physical  facts,  in  many  brandies 
of  knowledge,  which  can  never  be  disproved,  be- 
cause they  are  facts.  But  the  inferences  to  be  drawn 
from  them,  the  laws  which  regulate  them,  and  the 
theories  which  explain  them,  will  all  be  subjected  to 
changes  as  great  as  those  which  have  attended  the 
progress  of  science  hitherto. 

Something  at  least  analogous  to  this  is  true  in 
respect  to  the  results  of  higher  or  spiritual  thought, 
—  using  this  phrase  in  distinction  from  sensuous 
thought,  and  meaning  by  it  thought  concerning 


OF  THE  NEW  CHURCH. 


15 


those  things  about  which  the  senses  can  know  noth- 
ing and  can  teach  nothing. 

SUCCESSIVE  REVELATIONS. 

Religious  truth  has  passed  through  successive 
phases.  In  the  words  of  the  apostle,  "  God  at  sun- 
dry times  and  in  divers  manners  spoke  in  times  past 
to  the  Fathers."  The  existence  of  a  God,  and  of 
another  life,  are  two  great  truths  which  all  revela- 
tion from  the  beginning  has  declared,  and  all  relig- 
ion has  accepted.  But,  with  different  races  and  in 
different  ages,  these  truths  have  borne  very  different 
aspects,  and  have  led  to  very  different  conclusions 
of  faith  and  practice. 

There  are  two  reasons  for  this :  one  of  which  is, 
that  the  law  of  unending  life  must  be  the  law  of 
unending  growth ;  for  growth  is  of  the  essence 
of  life.  The  moment  when  improvement  comes  to 
an  end,  must  be  a  moment  when  that  which  is  most 
valuable  in  life  has  come  to  an  end.  Goethe  said 
that  the  thought  of  unending  life  sometimes  op- 
pressed him,  because  there  must  be  in  it  a  period 
when  farther  progress  was  impossible,  and  there 
would  be  nothing  left  but  unending  stagnation ;  but 
he  was  comforted  on  this  point  when  he  looked  up 
to  the  stars.  He  might  have  found  the  same  conso- 
lation in  looking  through  the  microscope ;  for  in 
these  days,  if  the  telescope  has  disclosed  the  indefi- 


16 


OUTLINES  OF  THE  PHILOSOPHY 


nite  in  the  great  and  distant,  the  microscope  has  dis- 
closed it  in  the  little  and  the  near.  But  it"  Goethe 
had  known  where  and  how  to  look  for  it,  he  might 
have  found,  not  consolation  only,  but  hope  and  joy 
in  the  prospect  of  a  constantly  growing  enlarge- 
ment of  power,  and  of  happiness  in  the  exercise  of 
power  for  usefulness. 

There  is  another  reason  for  this  perpetual  prog- 
ress, which  applies  only  to  spiritual  thought  and  its 
results.  For  this  thought,  revelation  supplies  the 
foundation  and  the  means.  And  revelation  has  al- 
ways been  progressive,  and  always  limited  in  its 
disclosures.  If  revelation  comes  from  God  and  His 
heaven,  and  comes  to  tell  us  of  Him  and  heaven, 
and  how  to  go  to  heaven,  why  has  it  not  been 
always  full  and  clear  in  its  instruction  ;  telling  us  at 
once,  and  if  need  be  keeping  us  constantly  and  ac- 
curately informed,  of  all  that  is  knowable  about  Him 
and  the  other  life  ?  Surely,  such  knowledge  is  of 
as  much  more  value  to  us  as  immortals  than  any 
knowledge  about  earth,  as  eternity  is  more  than 
time.  Surely,  He  could  if  He  would  give  to  all  the 
nature  He  creates  and  governs,  —  to  the  leaves,  the 
stars,  the  winds,  —  a  voice  to  speak  of  Him,  Why 
has  he  not  done  this?  The  answer  to  this  question 
I  can  give  much  better  hereafter,  when  I  treat  of 
human  freedom,  its  necessities,  its  laws,  and  its 
effect.    Now  I  only  note  the  fact,  that  there  has 


OF  THE  NEW  CHURCH. 


17 


never  been  a  revelation  so  complete  as  to  leave 
nothing  more  to  be  known ;  so  distinct  that  it  could 
not  be  misunderstood ;  and  so  well  attested  that  it 
could  not  be  denied  and  rejected.  And  there  never 
will  be  such  a  revelation. 

It  has  been  already  said,  that,  to  all  reception  and 
comprehension  of  spiritual  truth,  there  were  moral 
and  affectional  requisites  as  well  as  intellectual. 
Only  to  improve  and  elevate  the  whole  nature  of 
man,  and  chiefly  his  moral  and  affectional  nature, 
is  revelation  given ;  and  this  improvement  and  ele- 
vation cannot  be  effectually  made  unless  man  does 
his  part,  in  the  freedom  which  is  given  him  that  he 
may  do  this.  It  is  an  easy  conclusion  that  revela- 
tion must  always,  in  its  instruments  and  its  method, 
its  quantity  and  its  character,  be  perfectly  adapted 
by  perfect  wisdom  to  the  needs  and  possibilities  of 
those  to  whom  it  is  given.  Hence  the  fact,  already 
referred  to,  but  only  to  be  understood  where  the 
nature  and  the  purpose  of  all  revelation  are  under- 
stood,—  that  there  never  has  been,  is  not,  and  never 
will  be,  a  revelation  such  in  its  disclosures  and  in 
its  evidence,  that  it  cannot  be  utterly  rejected  by 
those  whom,  for  whatever  reason,  rejection  suits 
better  than  acceptance. 

Revelations  have  been  usually  attested  by  mira- 
cles. That  given  to  the  children  of  Israel  was  at- 
tended by  miracles  of  the  most  striking  and  almost 
2 


IS 


OUTLINES  OF  THE  PHILOSOPHY 


appalling  character.  That  upon  which  the  Chris- 
tian religion  was  founded,  rested  on  testimony  of  a 
different  kind.  In  the  first  place,  our  Lord's  life  and 
character  bore  witness  to  the  truth  of  His  words. 
Besides  this,  however,  they  were  abundantly  proved 
by  miracles;  or,  as  the  word  so  translated  should  be 
translated,  signs.*  And  these  were  all  of  them 
works  of  cure,  of  healing,  or  of  gift;  always  works 
of  obvious  mercy,  and  never  works  of  terror. 

THE   LATEST  REVELATION. 

Now  another  revelation  is  given.  As  the  Chris- 
tian revelation  explained  and  carried  forward  the 
work  of  the  Israelitish  revelation,  so  this  new  rev- 
elation explains  and  completes  the  work  of  the 
Christian  revelation.  As  the  Christian  revelation 
advanced  so  far  beyond  the  Israelitish  revelation  as 
to  rest  upon  its  own  miracles  of  mercy  instead  of 
the  terrors  and  trumpet-tones  of  Sinai,  so  this  new 
revelation  advances  one  step  farther,  and  appeals 
only  to  reason  and  faith.  For  this  is  the  second 
Christian  revelation. 


*  The  word  "miracle,"  in  the  received  English  version,  occurs 
almost  exclusively  in  the  Gospel  of  John.  But  the  word  so  trans- 
lated there  occurs  frequently  in  the  other  Gospels,  and  is  there 
always  translated  "sign,"  as  it  is  in  some  places  in  John.  Why  the 
word  miracle  was  thus  used  in  the  translation  of  the  last  Gospel, 
and  in  that  alone,  I  have  never  been  able  to  learn. 


OF  THE  NEW  CHURCH. 


10 


This  revelation  was  made  through  a  man,  whose 
life  and  character  were  most  peculiar.  He  was  the 
son  of  a  Bishop,  who  was  eminent  in  station  and 
excellent  in  character.  He  was  educated  thoroughly 
in  all  the  learning  of  his  time ;  was  for  many  years 
practically  and  busily  at  work  as  a  mining  engineer, 
holding  high  office  in  the  Board  which  had  charge 
of  the  mines  of  Sweden,  and  during  this  period 
publishing  many  works  about  the  business  he  was 
engaged  in,  and  other  more  general  scientific  sub- 
jects ;  and  by  these  works  winning  a  high  reputa- 
tion, and  an  acknowledged  position  among  scientific 
men.  All  this  continued  until  he  had  reached  the 
age  of  fifty  years.  Then  a  change  began,  which 
completed  itself  in  a  few  years.  During  his  whole 
subsequent  life,  he  utterly  renounced  the  study  of 
natural  science  and  all  worldly  occupation,  and 
devoted  himself  with  all  his  former  energy  to  spir- 
itual science. 

This  he  declared  to  be  his  mission,  and  in  doing 
this  he  called  himself  the  servant  of  the  Lord. 

Is  this  credible  ?  What  is  the  evidence  of  the 
truth  of  so  strange  a  statement  ? 

If  a  new  revelation  was  to  be  made  through  him, 
if  it  was  to  be  made  by  his  statement  of  spiritual 
truths,  they  should  be  not  merely  new,  but  so  en- 
tirely distinct  from  all  that  was  ever  before  known, 
so  well  adapted  to  send  the  mind  forward  on  a  new 


20 


OUTLINES  OF  THE  PHILOSOTHY 


path  and  from  a  new  beginning,  so  able  to  supply 
new  motives  and  incentives  to  a  new  moral  and 
affectional  as  well  as  intellectual  progress,  and  new 
instruction  to  guide  this  progress,  as  to  justify  and 
authorize  this  large  claim. 

This  is  precisely  what  his  disclosures  seem  to  give, 
to  those  who  have  studied  them  most  carefully  and 
most  thoroughly.  Nor  do  we  know,  or  have  we  ever 
heard,  of  any  person  who  studied  them  with  care 
and  thoroughness,  and  came  to  a  different  conclu- 
sion. Those  who  have  made  themselves  —  so  far  as 
such  study  could  do  this  —  competent  to  judge  of 
them,  believe  that  they  answer  questions  as  old  as 
human  thought,  which  have  always  been  shrouded 
in  darkness ;  that  they  give  a  rational  and  intelligi- 
ble explanation  of  the  nature  of  God  and  of  His 
providence  in  reference  to  His  whole  creation  and 
to  every  part  of  it,  and  bring  into  new  light  the  laws 
of  existence  and  life,  and  the  duties,  destinies,  and 
hopes  of  mankind;  and  that  they  do  one  abso- 
lutely new  thing,  in  destroying  the  separation,  if 
not  antagonism,  between  faith  and  reason,  religion 
and  science,  —  basing  the  whole  world  of  spiritual 
truth  upon  the  world  of  natural  truth,  and  opening 
to  the  grasp  and  to  the  work  of  reason  all  truth 
equally. 

There  is,  however,  one  difficulty.  He  declares 
that  his  spiritual  senses  were  open  through  many 


OP  THE  NEW  CHURCH. 


21 


years,  and  a  part  of  his  writings  is  occupied  with 
describing  what  he  saw  and  heard  in  the  spiritual 
world.  Such  a  statement  and  such  descriptions  must 
affect  different  classes  of  minds  very  differently. 
To  the  imaginative,  who  are  lovers  of  the  marvel- 
lous and  not  accustomed  to  weigh  evidence,  or, 
indeed,  to  ask  for  it,  such  statements  come  pleas- 
antly, and  are  in  themselves  a  reason  for  accepting 
all  the  revelations  made  through  him. 

Not  so  is  it  with  thoughtful  and  inquiring  minds, 
who  begin  with  the  assumption  of  an  extreme  an- 
tecedent improbability,  and  require  evidence  of  suf- 
ficient weight  to  overthrow  it ;  and  while  they 
admit  that  these  claims  and  revelations  should  be 
judged  of  by  evidence  suited  to  them  in  kind  and 
character,  they  demand  that  it  should  be  conclu- 
sive. And  some  find  this.  They  find  it,  first  in 
the  coherence,  completeness,  and  clearness  of  these 
statements  and  revelations,  which  commend  them- 
selves to  belief  by  their  aspect  of  rationality  and 
truthfulness.  They  find  it  next,  by  the  novelty  of 
the  principles  involved,  and  of  the  system  of  thought 
and  faith  builded  upon  them.  Such  inquirers  see 
an  all-embracing  system  of  truth  laid  before  them, 
logical  in  its  order  and  consistency,  solving  prob- 
lems which  have  engaged  in  all  ages  the  strongest 
minds  and  never  before  found  a  solution.  They  say 
this  system  would  have  been  discovered  before,  if 


22 


OUTLINES  OF  THE  PHILOSOPHY 


merely  human  thought  could  have  found  it ;  and  a 
large  part  of  it,  that  relating  to  the  life  after  death, 
while  perfectly  satisfying  the  demands  of  reason, 
could  not,  by  its  own  nature,  have  been  placed 
within  the  grasp  of  reason,  excepting  by  revelation. 

Very  often  have  I  heard  a  remark  substantially 
like  this:  "There  are  many  beautiful  and  valuable 
things  in  the  writings  of  Swedenborg,  but  how  can 
I,  as  a  rational  man,  believe  his  assertion  that  he 
lived  consciously  in  the  spiritual  world,  and  that 
God  was  giving  to  mankind  a  new  revelation  by  him, 
without  proof  and  adequate  proof?  —  and  there  is 
no  proof  whatever."  True,  there  is  nothing  which 
this  person  could  regard  as  proof.  During  the  many 
years  of  Swedenborg's  uninterrupted  intercourse 
with  the  spiritual  world,  there  would  be,  perhaps 
there  must  be,  instances  of  knowledge  possessed  hy 
him,  which  were  not  to  be  explained  except  by  the 
truth  of  his  statement  concerning  himself.  There 
were  quite  a  number  of  such  instances.  But  he 
utterly  disclaimed  and  rejected  any  use  of  them  as 
proofs  of  his  veracity.  Not  only  so,  but  it  is  a 
point  in  his  doctrines,  repeatedly  stated,  that  all 
such  proof  of  this  new  revelation  would  be  not  only 
useless  but  mischievous. 

It  is  of  the  very  essence  of  this  revelation  that  it 
is  given  to  man's  reason  ;  and  to  his  reason  acting  in 
freedom.    Any  thing  whatever  which  compelled  or 


OF  THE  NEW  CHURCH. 


23 


constrained  his  reason  would  be  out  of  place  in  this 
revelation,  and  would  tend  to  fetter  or  impair  that 
freedom  to  which  this  revelation  is  given.  Its  doc- 
trines must  rest  in  every  mind  upon  proof ;  but  the 
only  proof  they  require  or  permit  is  the  proof  of  a 
rational  perception  of  their  truth, — a  proof  perfectly 
convincing,  and  perfectly  incommunicable.  There 
is  an  ancient  proverb,  —  said  to  be  Arabian,  —  "  The 
eyes  of  the  heart  sometimes  see  farther  than  the 
eyes  of  the  head."  And  the  apostle  said,  "  With 
the  heart,  man  believeth  unto  righteousness." 

It  may  be  added,  that  the  difficulty  in  believing 
the  relations  of  Swedenborg,  concerning  things  seen 
and  heard  in  the  spiritual  world,  does  not  lie  in 
what  he  says  of  that  world,  but  in  the  fact  that  he 
says  any  thing  whatever,  distinctly  and  definitely, 
concerning  it.  The  belief  in  another  life,  or  that 
men  and  women  after  death  continue  to  live  as  men 
and  women  in  forms  and  in  a  world  suited  to  them, 
has  become  very  feeble  among  thinking  persons 
throughout  Christendom.  Many  profess  this  belief, 
sometimes  urgently;  and  they  do  so  to  confirm  their 
belief  and  persuade  themselves  that  they  do  believe. 
But  this  belief  is  at  best  a  hope,  more  or  less  confi- 
dent, but  perfectly  undefined,  and  not  a  subject  of 
distinct  conception.  To  such,  any  description  what- 
ever of  that  world  and  its  inhabitants,  presenting 
them  as  living  persons,  actively  employed,  must 


24 


OUTLINES  OF  THE  PHILOSOPHY 


come  with  a  shock.  This  fading  out  of  belief  in 
actual  life  after  death  constituted  one  of  the  neces- 
sities for  this  new  revelation  ;  and  it  constitutes  one 
of  the  principal  difficulties  in  its  reception. 

If  it  be  a  revelation,  it  must  necessarily  make 
its  way  into  acceptance  and  belief  very  slowly. 
This  point  I  shall  consider  presently.  Now  I 
will  only  say,  that  it  came  because  it  was  neces- 
sary. It  was  necessary,  because  the  intellectual  and 
affectional  character  of  the  age  was  so  far  from  the 
truth,  and  so  far  antagonistic  to  spiritual  truth,  that 
progress  or  improvement  was  impossible,  and  the 
loss  or  corruption  of  what  was  known,  probable,  if 
a  new  revelation  were  not  given.  And  that  condi- 
tion of  the  human  mind  and  character  which  made 
it  necessary,  resists  it  when  it  comes. 

There  are  intellectual  men  of  high  powers  and 
great  cultivation,  who  sometimes  reason  about  the 
soul  and  its  origin  and  destiny.  But  they  bring  to 
the  investigation  of  spiritual  truth  faculties  and 
habits  of  thought  trained  and  fixed  into  fitness  for 
a  very  different  kind  of  work,  and  unfitness  for  this. 
The  acceptance  of  the  mere  elements  and  rudiments 
of  all  spiritual  truth  is  almost  impossible  to  them, 
for  revelation  itself,  or  the  fact  that  there  has  been 
or  can  be  any  revelation,  is  not,  perhaps  cannot  be, 
admitted  by  them.  They  would  look  with  contempt 
upon  those  who  try  to  work  out  from  revelations  of 


OF  THE  NEW  CHURCH. 


25 


spiritual  truth  the  sciences  of  geology  or  chemistry 
or  physics ;  and  they  make  the  very  same  mistake 
in  trying  to  work  out  spiritual  truth  from  the  senses 
or  modes  of  thought  proper  to  the  consideration  of 
what  the  senses  teach.  They  do  not  know  that,  but 
for  the  indirect  and  diffused  influence  of  revelation 
on  the  minds  of  all  who  live  where  there  is  any  re- 
ligion, they  could  not  even  think  about,  and  there- 
fore not  even  deny,  God,  and  a  soul,  and  another  life. 
The  inquiry  into  protoplasm  and  the  reflex  action 
of  the  nervous  centres  may  be  able,  successful,  and 
yield  valuable  results ;  but  the  chain  of  observation 
and  ratiocination  which  led  to  these  results  will  not 
go  on,  and  reach  up  to  God  and  the  Infinite.  For 
that  purpose,  reason  must  take  a  new  departure;  it 
must  begin  differently,  and  proceed  differently.  If 
any  such  person  should  read  what  I  have  written, 
what  can  he  think  but  that  I  ask  him  to  renounce 
logic  and  reason,  and  trust  to  sentiment ;  to  abandon 
the  realms  of  knowledge  for  those  where  feeling  only 
is  acknowledged  as  authority,  and  enthusiasm  is  the 
lawful  sovereign  1  And  yet  I  do  not  mean  this,  and 
I  desire  it  just  as  little  as  he  would. 

Perhaps  the  state  of  mind  induced  in  the  present 
day,  by  a  successful  devotion  to  the  study  of  natural 
science,  may  be  illustrated  by  the  fact  that  some 
among  the  most  eminent  of  living  scientists  find  it 
easier  to  believe  that  the  wonderful  order  of  the 


26 


OUTLINES  OF  THE  PHILOSOPHY 


universe,  with  all  the  marvellous  results  of  its  laws 
and  forces  in  the  world  —  not  of  matter  only,  but 
of  mind  —  are  caused  by  the  reflex  action  of  ner- 
vous centres,  or  some  inherent  power  of  matter  to 
form  protoplasm,  and  then  of  protoplasm  to  vivify 
itself,  or  by  the  mutual  action  of  atoms,  than  by  the 
simple  truth,  almost  universally  believed  by  all  races 
in  all  ages,  that  they  are  caused  by  a  Divine  Creator. 

Professor  Tyndall,  in  his  address  recently  deliv- 
ered at  Belfast,  says :  — 

"  Over  and  above  his  understanding,  there  are 
many  other  things  appertaining  to  man,  whose  pre- 
scriptive rights  are  quite  as  strong  as  that  of  the 
understanding  itself.  .  .  .  There  are  such  things 
interwoven  into  the  nature  of  man  as  the  feeling  of 
awe,  reverence,  wonder,  .  .  .  the  love  of  the  beauti- 
ful, physical  and  moral,  in  Nature,  poetry,  and  art. 
There  is  also  that  deep-set  feeling  which,  since  the 
earliest  dawn  of  history,  and  probably  for  ages  prior 
to  the  dawn  of  history,  incorporated  itself  into  the 
religions  of  the  world.  You  who  have  escaped 
from  these  regions  into  the  high-and-dry  light  of 
the  understanding,  may  deride  them  ;  but,  in  so 
doing,  you  deride  accidents  of  form  merely,  and 
fail  to  touch  the  immovable  basis  of  religious  senti- 
ment  in  the  emotional  nature  of  man.  To  yield 
this  sentiment  reasonable  satisfaction,  is  the  problem 
of  problems  at  the  present  hour." 


OF  THE  NEW  CIIUECH. 


27 


Through  the  address,  both  before  and  after  the 
passages  above  quoted,  he  throws  out  some  hints 
as  to  the  method  by  which  he  would  solve  this 
"problem  of  problems."  The  noticeable  thing  is, 
that  he  everywhere  assumes  that  the  understanding 
can  have  nothing  to  do  with  this  work.  The  pas- 
sage begins,  "Over  and  above  his  understanding, 
are  many  other  things,"  &c,  "  whose  rights  are  as 
strong  as  that  of  the  understanding  itself."  He 
opposes  "  the  high-and-dry  light  of  the  understand- 
ing" to  the  "religious  sentiment  in  the  emotional 
nature  of  man."  And  the  problem  of  the  day  is,  to 
yield  reasonable  satisfaction  to  "  this  sentiment." 
All  that  the  understanding  has  to  do  is  to  take  care 
that  this  satisfaction  is  no  more  than  reasonable. 
He  concludes  the  paragraph  from  which  we  have 
quoted,  thus :  "  It  will  be  wise  to  recognize  them 
[the  religions  of  the  world]  as  the  forms  of  a  force, 
mischievous,  if  permitted  to  intrude  on  the  regions 
of  knowledge  over  which  it  holds  no  command, 
but  capable  of  being  guided  by  liberal  thought  to 
noble  issues  in  the  region  of  emotion,  which  is  its 
proper  sphere.  It  is  in  vain  to  oppose  this  force 
with  a  view  to  its  extirpation.  What  we  should 
oppose,  to  the  death  if  necessary,  is  every  attempt 
to  found,  upon  this  elemental  bias  of  man's  nature, 
a  system  which  should  exercise  despotic  sway  over 
his  intellect." 


28 


OUTLINES  OF  THE  PHILOSOPHY 


What  can  be  plainer  or  more  certain  than  that 
Mr.  Tyndall  confines  religion  entirely  to  feeling  or 
emotion,  denying  to  it  any  hold  upon  the  understand- 
ing, and  permitting  it  to  exist  only  on  condition  that 
it  abstain  from  any  reference  to  the  understanding. 
It  is  not  less  than  marvellous  that  he  should  suppose 
this  religious  sentiment  could  consider  any  "satis- 
faction "  as  "  reasonable  "  or  sufficient,  which  wholly 
excluded  it  from  all  connection  with  the  under- 
standing, and  which  permitted  no  man  to  hold  his 
religious  belief  as  a  distinct  and  positive  intellectual 
belief. 

And  yet  he  is  perfectly  right  on  his  own  ground. 
If  the  understanding  were  only  that  which  he  has 
known  and  cultivated  as  such ;  if  its  faculties  were 
only  those  which  he  has  used,  and  could  be  used 
only  in  the  way  in  which  he  has  used  them,  and  had 
no  materials  to  work  with  but  those  which  the 
6enses  supply,  and  which  he  has  worked  upon  and 
with  so  successfully,  —  then  he  is  entirely  right.  Be- 
tween the  understanding  and  religion,  the  separation 
must  be  absolute.  But,  then,  what  can  he  mean 
when  he  says  that  the  problem  of  the  day  is  to 
satisfy  the  religious  sentiment  reasonably  t 

Elsewhere  in  this  address,  he  says:  "The  whole 
process  of  evolution  is  the  manifestation  of  a  Power 
absolutely  inscrutable  to  the  intellect  of  man.  As 
little  in  our  day  as  in  the  days  of  Job,  can  man,  by 


OF  THE  NEW  CIIURCH. 


29 


searching,  find  this  Power  out.  Considered  funda- 
mentally, it  is  by  the  operation  of  an  insoluble  mys- 
tery that  life  is  evolved,"  &c.  An  insoluble  mystery  ! 
And  yet  the  problem  of  this  day  is  to  solve  this 
mystery ;  for  what  else  can  give  "  reasonable  satis- 
faction "  to  the  belief  that  it  exists,  and  should  be 
the  object  of  reverence,  faith  and  worship,  obedience 
and  love?  —  and  surely,  nil  these,  in  some  way  or 
measure,  are  included  in  all  the  forms  of  religious 
sentiment  and  emotion. 

How  happens  it  never  to  have  occurred  to  Mr. 
Tyndall,  and  thinkers  like  him,  that  this  Power, 
which,  as  a  part  of  its  work,  has  implanted  in  human 
nature  this  religious  sentiment,  may  have  given  to  it 
some  means  of  intellectual  satisfaction  ?  "  Certainly," 
they  may  answer,  "  it  might  have  done  so,  but  it  has 
not.  We  have  looked  through  the  realms  of  Nature, 
even  to  their  depths,  and  we  are  sure  that  they 
supply  no  such  means."  I  would  reply,  It  may  be 
that  Nature  has  not  supplied,  and  could  not  supply, 
such  means ;  or,  in  other  words,  this  Power  could 
not  or  would  not,  certainly  has  not,  by  or  through 
Nature,  provided  such  means.  But  can  there  be 
no  other  way?  If  they  answer,  We  can  see  no 
other  way,  I  say,  Does  this  prove  that  there  is  no 
other  way  ?  May  not  your  want  of  insight  be  your 
own  fault?  Is  it  not  at  least  possible  that  this 
Power,  because  it  would  not  through  Nature  alone 


30 


OUTLIXES  OF  THE  PHILOSOPHY 


give  the  needed  information,  has  found  another  way 
of  giving  it?  And  if  you  reject  at  once,  and  with- 
out inquiry,  whatever  purports  to  be  information 
given  in  this  other  way,  may  you  not  be  rejecting 
truth  that  would  offer  a  perfect  reconciliation  be- 
tween religion  and  the  understanding;  giving  to 
religion  the  full  support  of  all  that  knowledge 
which  you  value  so  highly,  and  casting  upon  the 
dark  places,  even  of  that  knowledge,  a  new  and 
guiding  light? 

We  believe  that  he  is  perfectly  right  in  saying 
that,  to  yield  this  religious  sentiment  reasonable 
satisfaction,  is  the  "problem  of  problems"  at  the 
present  hour.  And  we  believe,  also,  that  the  sys- 
tem of  thought  and  belief  introduced  by  Sweden- 
borg  will  lead  to  the  solution  of  this  "problem  of 
problems." 

It  is  not  unbelief  alone  which  resists  and  pre- 
vents the  acceptance  of  this  last  revelation.  Still 
greater  and  wider  is  the  effect  of  a  firm  and  un- 
doubting  belief  in  the  doctrines  made  familiar  by 
education,  and  sanctioned  in  many  minds  by  the 
conviction  that  it  would  be  dangerous  and  sinful 
to  change  or  renounce  them.  In  some  minds,  of 
great  power  and  careful  culture,  the  doctrines  of 
the  sect  they  belong  to  are  confirmed  by  long- 
continued  study,  by  earnest  efforts  to  maintain 
them  and  expose  the  errors  of  doctrines  which  op- 


OF  THE  NEW  CHURCH. 


31 


pose  theirs,  and  by  the  fixed  and  indurated  habit 
of  loving  their  doctrines  as  their  own,  as  a  part  of 
themselves,  and  thus  protecting  them  by  the  invin- 
cible strength  of  self-love  and  pride  of  opinion. 

Another  cause  of  the  slow  and  narrow  reception 
of  this  new  system  of  truth  lies  in  the  fact  that  it 
shares  that  characteristic  of  imperfection,  which,  it 
has  been  already  said,  is  common  to  all  revelations. 
This  new  revelation  is  indeed  imperfect  in  many 
respects.  It  is  given  to  man's  reason,  and  to  reason 
in  its  freedom ;  and,  that  this  freedom  may  be  more 
perfect,  it  is  not  given  by  inspiration.  No  intelli- 
gent receiver  of  the  truths  taught  by  Swedenborg 
regards  him  as  inspired,  or  considers  his  writings  as 
superseding  or  equal  to  the  Bible.  His  very  unusual 
faculties  were  cultivated  by  the  most  varied  and 
thorough  education  possible  to  him,  that  he  might 
be  thus  prepared  to  receive  intelligently  truths 
taught  him  in  a  most  unusual  way,  and  to  profit 
to  the  utmost  by  this  instruction.  This  was  all. 
His  words  were  not  God's  words,  but  his  own ;  full, 
as  we  believe,  of  truth  and  wisdom,  but  limited  in 
their  scope,  and  liable  to  error.  A  most  important 
doctrine  taught  by  him  is  that  of  the  spiritual  sense 
of  Scripture,  as  resting  upon  the  correspondence  of 
natural  things  witli  spiritual  things.  But  he  con- 
fines his  interpretation  to  three  books  of  the  Bible, 
and  the  texts  from  other  parts  incidentally  referred 


32 


OUTLINES  OF  TIIE  PHILOSOPHY 


to.  Thus  he  gives  the  principles  and  elements  of 
this  correspondence  with  much  illustration,  but 
leaves  the  application  of  them  to  the  works  and 
Word  of  God,  to  those  who  receive  them.  His 
other  works  are  doctrinal  or  philosophical.  But, 
while  they  contain  a  wisdom  which  opens  to  a 
receptive  mind  a  vista  that  looks  far  into  the  depths 
of  being,  and  truths  that  flash  on  eyes  not  closed 
to  them  like  new  sunlight,  they  have  none  of  the 
charms  of  rhetoric ;  and  are  sometimes  repellent  to 
the  new  student,  by  the  repetitions  with  which  he 
seeks  to  enforce  the  truths  he  most  valued,  and  by 
other  characteristics,  which,  altogether,  make  his 
books  any  thing  but  easy  reading. 

If  this  new  revelation  is  thus  imperfect  in  what 
we  may  call  its  foundation,  it  is  far,  very  far,  more 
imperfect  in  its  reception  by  those  Avho  sit  at  the 
feet  of  Swedenborg  as  learners,  and  would  gladly 
impart  what  they  know  to  others.  We  have  neither 
his  ability,  nor  his  learning,  nor  his  long  and  com- 
plete devotion  to  this  use ;  and,  most  assuredly,  we 
have  nothing  of  the  peculiar  sources  of  information 
which  were  opened  to  him.  Moreover,  the  causes 
above  alluded  to,  as  impeding  the  reception  of  this 
revelation  in  the  world,  act  within  our  own  minds  to 
make  this  reception  poor  and  limited.  They  who 
know  these  doctrines  best,  know  best  how  little  they 
know,  and  how  imperfectly  they  understand  what 


OF  THE  NEW  CHURCH. 


3:3 


they  know.  They  cannot  study  the  religion  which 
he  teaches,  without  seeing  at  every  step  that  it 
underlies  a  profound  philosophy.  They  cannot  study 
his  philosophy  without  learning  a  lesson  that  con- 
tinally  repeats  itself,  —  the  lesson  that  all  true  phi- 
losophy rests  upon  religion,  not  only  in  general,  but 
in  every  particular;  and  that  a  true  religion  finds  a 
support  and  confirmation  in  all  true  philosophy. 
These  two  are  in  his  works,  distinct,  and  yet  united ; 
and  it  must  depend  upon  the  bent  of  his  mind  who 
studies  them,  whether  he  would  call  the  system  of 
truth,  which  these  works  contain,  a  religious  philos- 
ophy or  a  philosophical  religion. 

In  Swedenborg's  mind  and  purpose,  religion  far 
outweighed  philosophy,  so  far  as  they  were  distinct 
from  each  other.  Hence  it  is  that  he  teaches  phi- 
losophy only  as  that  is  connected  with  religion.  But 
that  connection  is  so  close  and  constant,  that,  in 
teaching  and  illustrating  religious  doctrines,  he 
teaches  much  of  philosophy.  Nevertheless,  one 
who  studied  all  of  his  works  to  learn  his  philosophy 
would  find  that  they  gave  only  the  Outlines  of  the 
Philosophy  of  the  New-Church.  In  giving  this 
name  to  my  little  book,  I  have  not  the  slightest 
thought  of  reproducing  all  of  Swedenborg's  philos- 
ophy. I  am  so  far  from  being  able  to  do  this,  that 
an  attempt  to  do  it  would  be  very  foolish.  Minds, 
different  from  those  which  have  as  yet  accepted  his 
3 


34 


OUTLINES  OF  THE  PHILOSOPHY 


doctrines,  must  engage  in  the  study  and  presenta- 
tion of  them,  and  perhaps  a  different  condition  of 
human  thought  must  prevail,  before  even  the  ele- 
ments of  this  philosophy  in  its  length  and  breadth 
can  be  given  with  clearness  and  accuracy. 

If  it  be  asked,  then,  what  it  is  I  propose  to  do, 
my  answer  is,  Very  little.  I  would  gladly,  however, 
if  I  could,  offer  to  welcoming  minds  some,  at  least, 
of  the  foundation-truths  of  this  new  system  of  a 
philosophy  that  is  wholly  religious,  and  of  a  religion 
that  is  wholly  philosophical. 

We  live  in  days  in  which  science  is  declaring  its 
divorce  from  religion  ;  and  some  of  the  strongest  and 
most  influential  of  the  minds  now  active  are  en- 
gaged in  proving  that  men  may  still  have  a  religion 
and  retain  their  common  sense,  only  on  condition 
that  they  not  only  submit  their  belief  to  the  legiti- 
mate criticism  of  science,  but  that  they  believe  only 
what  is  permitted  them  to  believe  by  the  knowledge 
given  them  by  the  senses,  added  to  that  derived 
from  consciousness,  and,  as  a  whole,  treated  in  the 
same  way  which  has  been  wonderfully  successful  in 
natural  science;  but  with  an  utter  rejection  of  all 
preternatural  instruction  or  guidance.  All  other 
means  of  knowledge  but  those  which  are  useful  in 
the  acquirement  of  natural  knowledge,  and  all  other 
methods  or  activities  of  thought,  are  renounced  and 
rejected  as  irrational  and  impossible. 


OF  THE  NEW  CHURCH. 


35 


This  work  these  men  are  doing  in  various  ways; 
seldom  with  repulsive  arrogance,  or  contemptuous 
and  offensive  denial.  Far  oftener,  their  gentleness 
and  tolerance  extend  and  strengthen  their  influence. 
This  influence  is  as  yet  limited,  in  its  full  effect, 
to  the  few  who  are  engaged  in  such  studies  ;  and  is 
met.  and  in  some  degree  neutralized,  by  the  earnest, 
not  to  say  passionate,  defence  of  their  assaulted 
citadels,  by  religionists  of  various  names.  So  it  is 
neutralized  to  some  extent ;  but  not  very  greatly,  for 
the  weapons  of  these  defenders  of  religion,  however 
energetically  and  skilfully  used,  are  inadequate  to 
the  exigencies  of  this  hard  battle,  because  they  are 
taken  from  an  armory  that  was  suited  to  other  times. 
The  most  which  they  who  use  them  try  to  do,  is, 
to  hold  their  own  ground,  without  attempting  to 
carry  the  war  into  the  enemy's  own  territory,  and 
make  natural  science  itself  a  firm  support,  an 
earnest  and  trustworthy  friend,  of  religion.  Be  the 
causes  what  they  may,  it  is  certain  that  doubting, 
denying,  naturalistic  views  are  now  gaining  ground, 
and  threaten  soon  to  permeate  society. 

It  is  to  avert  this  danger  and  arrest  the  decay 
of  religious  belief,  as  well  as  to  lay  the  founda- 
tions of  a  faith  that  will  endure  every  test,  and  last 
through  the  ages,  that  this  new  revelation  is  given. 
Its  work  of  reanimating  and  refounding  religion, 
of  clearing  away  the  ruins  which  cumber  the  old 


36 


OUTLINES  OF  THE  rHILOSOPIIT 


and  immovable  foundations  of  religion,  and  building 
upon  them  a  new  structure  that  will  endure  every 
test,  and  resist  every  assault,  and  abide  the  test  of 
time,  must  be  gradual  and  slow,  and  hardly  percep- 
tible in  its  early  stages ;  for  it  can  be  wrought  only 
through  reason,  and  reason  working  in  freedom, — 
and  human  reason  is  in  these  days  greatly  cumbered 
and  darkened.  But  it  is  impossible  for  those  who 
have  studied  and  learned  the  truths  taught  by  Swe- 
denborg,  to  doubt  that  this  work  will  be  done ;  to 
them,  the  result  is  inevitable. 

Already,  a  city  is  "  descending  from  God  out  of 
heaven,"  which  "  the  glory  of  God  will  lighten,"  — 
"  and  the  nations  of  tliem  which  are  saved  will 
walk  in  the  light  of  it,  and  the  kings  of  the  earth 
bring  their  glory  and  honor  into  it."  There  is  a 
science  of  correspondence  of  natural  things  with 
spiritual  things,  which  reveals  the  spiritual  meaning 
of  the  Word  and  the  works  of  God,  and  of  which  I 
shall  say  more  presently,  and  am  perfectly  aware 
that  even  a  reference  to  this  science  must  seem  to 
many  minds  simply  irrational.  The  interpretation 
which  this  science  gives  us  of  this  prophecy,  when 
6tated  in  the  most  general  terms,  is  this :  Now,  from 
God,  by  the  agency  of  His  angels,  a  new  system  of 
truth  and  doctrine  is  being  given  to  men,  as  a 
city  for  their  minds;  where,  although  entering  each 
through  his  own  among  the  many  gates,  men  may 


OF  THE  NEW  CHURCH. 


37 


dwell  together  in  the  pence  of  certainty,  and  in 
possession  of  truth  irradiated  with  light  from  the 
knowledge  that  and  how  God  is,  and  is  the  source 
and  centre  of  all  being ;  and  nations  will  be  saved 
from  ignorance  and  sin  by  walking  in  this  light ;  and 
the  kings  of  the  spirit,  or  the  certain  and  sovereign 
truths  of  genuine  knowledge  of  every  kind,  will 
bring  their  glory  and  honor  into  it,  by  acknowledg- 
ing that  it  is  the  teacher  and  the  mother  of  all 
wisdom. 


3S 


OUTLINES  OF  THE  PHILOSOPHY 


CHAPTER  II. 

GOD. 

There  is  a  God.  He  is  One.  He  is  Infinite.  He 
is  the  Cause  of  all  that  exists. 

He  is  Infinite  Love,  Infinite  Wisdom,  and  Infinite 
Power.  He  creates  the  universe  from  Himself.  If 
we  imagine  Him  causing  something  to  be  where 
nothing  was,  He  is  there  by  His  Will,  His  Thought, 
His  Action  ;  or  in  and  by  His  Love,  His  Wisdom, 
and  His  Power,  —  and  they  are  Himself.  We  can- 
not, however,  suppose  something  to  be  where  noth- 
ing was;  for  He  is  everywhere,  and  creates,  by 
efflux  from  Himself,  whatever  exists. 

He  is  Infinite  Love.  It  is  of  the  essence  of  love 
to  desire  to  give  of  its  own  to  others;  to  give  itself. 
This  desire  in  God  is  infinite ;  and  it  is  the  moving 
cause  of  creation.  It  is  a  desire  to  give  himself  in 
all  possible  ways  and  all  possible  degrees.  There- 
fore, He  creates  the  universe.  He  creates  it  by  efflux 
from  Himself ;  and  He  creates  it  such  that  it  may 
continue  to  be,  in  the  highest  possible  degree,  recep- 
tive of  influx  from  Himself. 


OF  THE  NEW  CUUKCII. 


39 


He  creates  the  material  world.  The  lowest  form 
of  this  is  the  mineral  world ;  above  that  is  the  vege- 
table world ;  above  that  is  the  animal  world ;  and 
above  that  is  man.  All  the  worlds  below  man  refer 
to  him,  and  are  for  his  use.  We  can  see  that  they 
supply  his  needs,  and  minister  to  his  life  and  enjoy- 
ment; and  we  may  discern  this  in  a  degree  which 
should  excite  in  us  gratitude  and  wonder.  But 
they  are  adjusted  to  all  our  needs,  natural  and  spir- 
itual, in  a  way  of  which  any  knowledge  that  we 
acquire  will  never  be  complete,  and  to  which  any 
conception  that  we  can  form,  although  it  be  always 
growing,  will  never  be  adequate. 

The  reception  of  Him,  in  all  of  creation  below 
man,  cannot  go  far.  In  man,  however'  feeble  its 
beginning,  it  can  increase  indefinitely  and  for  ever; 
for  man  is  immortal.  He  begins  to  live  here,  be- 
cause this  home  for  the  beginning  of  life  is  so  con- 
structed and  so  adapted  to  him,  that  he  may  here 
prepare  himself  for  happiness  hereafter.  That  hap- 
piness must  consist  in  the  fuller  reception  of  Divine 
love  and  wisdom.  They  constitute  God ;  and  that 
man  may  receive  these  and  appropriate  them  to 
himself,  he  is  made  in  the  image  and  likeness  of 
God. 

Anthropomorphism  is,  in  these  days,  often  used 
as  a  term  of  rej)roach.  It  means,  literally,  the  as- 
cribing of  man's  form  to  God ;  it  means,  actually,  as 


40 


OUTLINES  OF  THE  THILOSOrHY 


used,  the  likening  of  God  to  man.  This  is  an  error, 
and  a  great  one,  just  so  far  as  it  degrades  God  to  a 
similitude  with  man,  and  brings  the  infinite  down  to 
the  finite.  This  error  has  been  permitted,  because, 
even  in  its  grosser  forms,  —  as  in  those  ancient  relig- 
ions in  which  the  gods  of  popular  belief  were  not 
only  men,  but,  in  much  of  their  conduct,  bad  men, — 
even  in  these  forms  it  gave  a  definite  idea  and  a 
positive  belief  of  the  existence  of  God  to  minds 
which  were  incapable  of  higher  views.  This  was 
good,  because,  for  a  man  to  be  wholly  destitute  of  a 
belief  in  God  is  the  worst  calamity  that  can  befall 
him.  But  anthropomorphism  is  a  truth,  and  not  an 
error,  just  so  far  as  it  preserves  the  whole  infini- 
tude of  God;  and,  asserting  His  absolute  perfection, 
makes  that  the  standard  of  human  excellence,  and 
founds  the  highest  hopes  of  humanity  upon  the 
possible  approach  to  divinity.  There  can  be  no 
religion  in  faith  or  in  life,  without  some  idea  of  God  ; 
and  man  could  have  no  idea  of  God,  and  would 
have  nothing  upon  which,  or  by  means  of  which,  he 
could  form  such  an  idea,  if  lie  were  totally  and 
perfectly  different  from  God.  If  he  were  so  differ- 
ent that  he  must  exclude  from  his  idea  of  God  all 
ideas  derived  from  himself,  he  would  have  no  ideas 
to  take  their  place.  It  is  declared  in  Genesis,  that 
God  made  man  in  His  own  image  and  likeness. 
This  new  philosophy  neither  rejects  this  truth,  nor 


OP  THE  NEW  CHURCH. 


41 


explains  it  away.  It  accepts  it  as  a  truth,  and  rests 
upon  it  its  whole  belief  in  God.  And  it  explains 
this  truth  in  such  wise  as  to  give  to  it  new  force 
and  new  distinctness,  together  with  a  clearer  view 
of  the  infinite  and  absolute  perfection  of  the  Divine 
nature. 

Neander,  the  great  historian  of  the  Christian 
church,  finds  in  early  Christian  writers,  and  uses 
himself,  the  word  "anthropomorphism."  Of  it  he 
says :  "  So  far  as  it  denotes  a  diseased  process  of 
thought,  it  consists  in  ascribing  to  the  Absolute 
Spirit  the  limitations  and  defects  which  cleave  to 
the  human.  ...  It  is  based  on  an  undeniable  and 
inherent  necessity ;  since  man,  being  created  in  the 
image  of  God,  and  being  a  spirit  in  affinity  with 
the  Father  of  spirits,  feels  constraint  and  a  warrant 
for  framing  his  idea  of  God  after  this  analogy.  .  .  . 
It  is  possible  to  err,  as  well  as  to  be  right,  according 
as  the  analogy  is  wrongly  or  rightly  observed."  In 
another  place  he  says:  "From  the  contemplation 
of  God's  self-manifestation  in  the  creation,  we  are 
constrained  to  form  our  conception  of  the  Divine 
attributes  in  accordance  with  the  analogy  of  our 
own  minds."  We  are,  indeed,  constrained  to  do 
this,  by  the  nature  He  has  given.  And  have  we 
any  right  to  say  that  He  has  constrained  us  to  a 
falsehood  ? 

They  who  make  a  rightful  use  of  the  resemblance 


42 


OUTLINES  OF  THE  PHILOSOPHY 


of  man  to  God  find  in  man  love  ;  and  they  carry 
this  to  the  highest  imaginable  degree,  and  vest  it 
in  One  who  is  capable  of  loving.  They  find  in  man 
wisdom,  and,  carrying  this  to  its  highest  potency, 
vest  it  in  One  who  can  be  wise.  So  they  do  with 
all  the  powers  and  essential  attributes  of  manhood 
which  they  see  to  be  good,  excepting  those  which 
imply  limitation  and  imperfection.  But  who  or 
what  is  this  One,  who  is  thus  good  and  wise  and 
strong,  but  without  limitation?  They  cannot  im- 
agine Him,  —  if,  by  imagination,  we  mean  the  pre- 
sentment of  a  thing  to  thought,  in  shape.  They 
cannot  conceive  of  Him,  —  if,  by  conception,  we 
mean  the  forming  of  an  idea  which  has  definite 
limits.  But  they  can  believe,  —  led  by  the  tendency 
of  a  healthy  human  nature,  and  guided  by  a  sound 
and  intelligent  logic, — they  can  believe  that  there 
is  such  a  One,  that  there  must  be  such  a  One ;  and, 
so  far  as  above  stated,  He  must  possess  the  essen- 
tial attributes  of  human  nature,  and  so  far  He 
is  a  Divine  Man. 

A  far  more  perfect  solution  of  this  problem  is 
given  by  Christianity;  and  that  solution  is  made 
more  complete  by  the  truths  which  are  now  given 
to  the  New-Church.  But  of  this,  I  can  better 
speak  in  another  connection,  when  I  treat  of  our 
Lord  and  Saviour,  Jesus  Christ,  —  who  is  Iinmanuel, 
or  God  with  us,  and  God  for  us. 


OF  THE  NEW  CHURCH. 


43 


God  is  Man  ;  perfect  and  infinite  man  in  form :  in 
form,  but  not  in  shape,  for  shape  is  but  the  expres- 
sion and  outward  manifestation  of  form.  It  is  by 
means  of  shape  that  form  becomes  apprehensible  by 
sense  and  thought ;  and  thought  may  then  rise  above 
shape,  and  think  of  form  as  it  is  in  itself.  For  form 
we  may  define  sufficiently,  and  perhaps  as  well  as 
words  will  permit,  by  saying  that  it  is  the  inmost 
nature  or  essential  being  of  a  thing.  God  is  above 
the  limitation  of  shape,  by  which  all  lower  things 
are  accommodated  to  the  perceptions  of  his  creat- 
ures. So  He  is  above  the  limitations  of  space  and 
time ;  for  he  is  in  all  space  without  space,  and  in 
all  time  without  time.  But  God  is  Man  ;  and  man  is 
man,  only  because  God's  life  is  given  to  him  to  be 
his  own. 

God  is  Love  and  Wisdom;  and  man  is  made  in 
the  image  and  likeness  of  God,  that  he  may  receive 
of  the  Divine  love  and  wisdom  more  fully.  He  has 
a  will,  into  which  the  Divine  love  may  flow,  and 
become  in  him  all  he  has  of  affection  or  feeling.  He 
has  an  understanding,  into  which  the  Divine  wisdom 
may  flow,  and  become  in  him  all  he  has  of  thought 
or  perception.  The  infinite  love  of  God  is  ever 
moving  Him  to  exert,  through  His  infinite  wisdom, 
His  infinite  power.  Man  has  strength  given  him,  that 
the  moving  force  of  his  will  and  his  affections,  incit- 
ing and  acting  through  his  thoughts,  may  cause  him 


44 


OUTLINES  OF  THE  PHILOSOPHY 


to  be  useful,  and  happy  in  being  useful.  This  is  so 
in  man,  because  it  is  so  in  God,  who  is  the  one  per- 
fect Man,  and  the  Source  and  Cause  of  all  man- 
hood ;  and  the  infinite  blessedness  of  God,  which 
He  is  ever  desirous  to  impart  in  whatever  measure 
it  may  be  received,  springs  from  the  exercise  of  His 
power,  under  the  direction  of  His  wisdom,  and 
moved  by  His  love.  The  law  is  universal,  that, 
without  usefulness,  there  can  be  no  happiness. 

In  the  very  lowest  condition  of  human  life, 
and  in  the  feeblest  beginnings  of  human  strength, 
there  is  this  Divine  love  which  has  become  man's 
love,  acting  through  his  thoughts,  which  are  but  the 
Divine  wisdom  accommodated  to  man's  capacities, 
and  appropriated  by  him  ;  and  thus  he  is  living,  mov- 
ing, and  acting  to  do  the  least  and  humblest  things 
which  a  living  man  can  do.  But,  from  this  lowest 
beginning,  a  never-ending  ascent  is  possible. 

God  gives  to  man  to  be  his  own,  to  be  himself; 
not  to  be  a  partial  or  imperfect  God,  but  to  be  him- 
self,—  a  man.  Because  God  is  perfect  Man,  and  man 
lives  by  receiving  the  Divine  life  from  God,  man  is 
man.  The  life  flowing  into  him  is  infinitely  human 
in  its  source  and  essence,  and  continues  to  be  human 
in  him,  and  constitutes  him  man.  Because  this  life 
is  given  him  to  be  his  own,  to  cause  him  to  be 
himself,  he  is  not  a  mere  channel  through  which 
Divine  life  flows,  nor  merely  an  instrument  which 


OF  THE  NEW  CHURCH. 


45 


Divine  power  uses.  Infinite  love  could  not  be 
satisfied  with  creating  so  low  a  creature  as  this. 
It  could  be  satisfied  with  nothing  less  than  a  creat- 
ure capable  of  receiving  Divine  life,  and  appropri- 
ating this  life  as  his  own,  so  that  he  may  live  as 
from  himself,  and  be  himself;  and  this  with  an 
ever-growing  reception  and  fulness  of  life  and  hap- 
piness. 

Freedom  is  an  element  of  the  Divine  life,  and, 
like  all  its  elements,  is  infinite ;  and  this  element  is 
not  severed  from  this  life  in  its  inflow  into  man. 
Like  all  the  elements  of  this  life,  it  is  feeble  and 
imperfect  to  the  last  degree  in  its  incipient  and  early 
reception,  but  capable  of  perpetual  growth  and  de- 
velopment. Hence  and  such  is  human  freedom, 
with  all  its  possible  evil,  and  all  its  immeasurable 
good.  If  its  evil  were  not  possible,  neither  would 
its  good  be  possible,  for  it  would  not  be  freedom; 
and  without  freedom  man  could  not  be  himself,  and 
could  not  fulfil  the  end  of  his  creation,  by  living  a 
life  ever-growing  in  happiness  by  his  own  efforts, 
and  ever-rising  in  the  character  of  that  happiness. 

The  doctrine  that,  while  man's  life  is  wholly 
derived  from  God,  it  is  given  him  to  be  his  own,  — 
and  that  it  is  his  own,  and  he  is  himself,  —  must  often 
be  referred  to  in  all  attempts  to  present  the  philoso- 
phy of  the  New-Church,  for  it  lies  near  its  centre, 
and  comes  forth  into  every  part  of  it.   The  fact  that 


46 


OUTLINES  OF  THE  PHILOSOPHY 


God  is  infinite  Love,  and  therefore  desires  to  give 
Himself  fully,  accounts  for  this  further  fact,  that  He 
gives  to  man,  who  is  perfectly  dependent  upon  Him, 
a  life  which  is  as  if  independent.  Nor  is  this  a  mere 
illusion,  nor  is  the  freedom  which  results  from  it  an 
illusion.  It  is  through  this  independence  in  depend- 
ence, and  this  freedom  which  is  given,  that  God  en- 
deavors to  build  all  men  into  forms  most  capable  of 
happiness.  But  He  can  do  this  only  through  this 
freedom ;  and  therefore  only  through  man's  con- 
sent and  cooperation,  and  only  in  the  degree  in 
which  man  consents  and  cooperates.  It  is  to  man 
himself  that  God  commits  his  character,  and,  there- 
fore, his  destiny.  And  we  shall  begin  to  compre- 
hend the  wants  and  the  failures  of  humanity,  and 
the  mingling  and  alternation  of  good  and  evil 
in  every  thing  of  this  life,  when  we  throw  upon 
the  clouds  and  darkness  which  now  enwrap  Divine 
Providence  the  light  of  the  truths,  —  that  we  are 
here  only  in  the  beginning  of  being;  that  we  are  here 
only  that  this  beginning  may  be  rightly  directed ; 
and  that  we  see,  in  this  mingling  of  good  and  evil, 
only  the  conflict  between  the  influences  which  would 
lift  us  up,  and  our  refusal  and  opposition,  or  our  un- 
preparedness  to  give  our  consent  and  cooperation, 
in  our  freedom. 

Among  mankind,  there  is  now  a  strong  and 
very  general  sense  of  independence  of  God,  broken 


OF  THE  NEW  CHURCII. 


47 


only  by  a  feeling  that,  in  some  way,  He  is  still  our 
Master.  This  is  permitted,  because  human  progress 
begins  from  this  idea  of  an  absolute  self  hood.  But 
the  first  steps  of  a  true  progress  are  taken,  when 
we  come  to  some  knowledge  of  the  truth  that  all 
life,  and  all  that  constitutes  life,  —  every  affection 
and  every  thought  and  every  faculty,  —  are  con- 
stantly, instantly,  and  incessantly  given  us  from 
God ;  but  given  to  be  our  own,  and  to  become  what 
we  choose  to  make  them. 

In  the  beginning  of  life,  and  without  instruction, 
a  man  is  wholly  unable  to  have  any  thought  that  he 
lives  from  God,  or  otherwise  than  from  himself.  As 
his  mind  matures,  if  he  receives  instruction,  he 
learns  that  there  is  a  God,  his  Creator;  and  that 
he  lives  from  Him.  At  first,  this  truth  will  be 
very  obscure  to  him ;  he  will  see  it  imperfectly,  and 
understand  very  little  about  it.  As  he  advances  in 
spiritual  knowledge,  this  truth  will  grow  clearer  to 
him,  and  he  will  understand  more  about  it  and  its 
consequences.  This  process  may  go  on  for  ever. 
The  wisest  among  the  wise,  the  happiest  among  the 
happy,  in  that  kingdom  where  all  are  happy,  are 
those  who  see  most  clearly  and  know  most  certainly, 
that  their  whole  life  is  His  life  given  to  them; 
given  instantly  and  incessantly,  so  that  they  neither 
have  nor  can  have  any  thought,  affection,  or  feeling 
which  is  not  derived  from  His  influent  life.  And, 


48 


OUTLINES  OF  THE  PHILOSOPHY 


with  the  growing  certainty  of  this  knowledge,  there 
is  also  a  growing  certainty  that  this  life  is  given 
them  as  their  own,  and  that  they  are  free,  because 
freedom  is  given  them  as  an  element  of  this  life. 

The  sunlight,  falling  upon  all  the  individuals 
which  make  up  the  vegetable  world,  is  determined 
in  its  effect  and  manifestation  by  the  inmost  and 
essential  form  of  each;  and,  being  so  determined, 
causes  each  one  to  be  that  which  it  is,  —  beautiful 
and  fragrant,  or  the  reverse ;  fruitful  or  poisonous. 
Precisely  so  it  is  with  man.  It  is  his  inmost  and 
essential  form  or  character  which  determines  what 
the  influent  Divine  life  shall  become  in  him,  and 
therefore  what  he  shall  be.  The  sunlight  and  the 
dew,  absorbed  by  night-shade,  form  and  ripen  poison. 
The  heat  and  light  from  the  Sun  of  heaven,  or  the 
Divine  love  and  wisdom,  received  by  the  sinful 
man  into  his  will  and  understanding,  —  who  is  sin- 
ful because  he  does  not  use  the  power  given  him  to 
resist  the  proclivities  of  his  nature,  —  come  forth  as 
sinfulness. 

It  is  an  universal  law  that  this  inmost  form  of 
each  existing  thing  determines  what  it  is,  although 
all  exist  by  the  reception  of  one  life.  To  man  alone 
something  more  is  given ;  something  which  belongs 
to  him  as  man,  and  constitutes  him  man :  it  is  the 
power  over  his  own  inmost  form,  or  over  his  charac- 
ter.   A  vegetable  has  a  kind  of  life,  but  cannot 


OF  THE  NEW  CnUUCIT. 


49 


change  its  place ;  an  animal  has  more  life,  for  he 
can  change  his  place ;  a  man  has  yet  more  life,  for 
he  can  change  his  character,  —  that  is,  himself ;  and 
therefore  his  character,  and  with  it  his  destiny,  are 
in  his  own  hands. 

If  man,  the  creature,  were  utterly  unlike  his  Cre- 
ator, he  would  be  utterly  unable  to  have  any  knowl- 
edge or  thought  concerning  his  Creator;  just  as 
animals  are  unable.  But  man  is  in  the  image  and 
likeness  of  God ;  and  he  is  made  so,  that  it  may  be 
possible  for  him  to  have  some  knowledge  of  God, 
and  form  some  idea  of  Him.  As  he  becomes  better 
and  wiser,  he  becomes  more  godlike ;  and  as  his 
godlikeness  (or  godliness)  grows,  so  does  his  knowl- 
edge of  God,  and  his  wisdom  concerning  God.  The 
best  and  most  that  we  attain  to  here  is  but  little 
more  than  nothing  compared  with  what  is  possible. 
The  wisdom  of  the  wisest  in  the  other  life  differs  from 
our  best  wisdom,  far  more  than  this  differs  from  the 
thought  of  the  infant. 

God  is  Love;  pure,  perfect,  infinite  love.  Love 

is  His  motive  power;  it  is  from  Him  the  motive 

power  of  the  universe,  —  all  the  force,  and  all  the 

forces  of  the  universe,  are  always,  and  in  all  their 

action,  derived  from  love,  and  are  forms  of  love ;  of 

His  love  given  to  the  universe  of  His  creation  to  be 

its  motive  power.    We  call  this  force  by  a  variety  of 

names,  because  we  see  it  under  a  variety  of  aspects. 
4 


50 


OUTLIXES  OF  THE  PHILOSOPHY 


But  under  all  this  variety  of  names  and  activities, 
doing  the  work  of  creation  and  of  sustaining  all 
that  is  created,  force  in  some  form  is  never  ceasing, 
always  active,  and  seen  everywhere;  and  science 
is  rapidly  approaching  the  conclusion  that  all  forces 
are  but  varying  aspects  of  one  force.  As  yet  this 
is  held,  and  that  imperfectly,  only  in  regard  to  ma- 
terial things;  because  science  has  not  yet  learned 
to  look  up  from  material  things.  The  time  will 
come,  however,  when,  after  science  has  increased 
its  knowledge  of  material  forces,  and  dearly  seen 
their  unity,  it  will  look  higher ;  and,  becoming  itself 
one  with  spiritual  science,  will  see  that  all  spiritual 
forces  are  one,  and  that  they  and  natural  forces  are 
•also,  in  their  origin  and  in  their  inmost  nature,  one. 
What  can  this  One  be  but  the  Divine  love,  which  is 
the  spring  and  cause  of  all  causation  ? 

Tell  this  truth  now,  and  so  tell  it,  if  that  were 
possible,  that  science  would  accept  it,  and  there 
would  be  this  danger :  existing  science  would  then 
seek  to  make  it  all  material ;  to  prove  that  mind 
was  only  more  ethereal  matter,  and  that  u  the  brain 
secretes  thought  as  the  liver  secretes  bile,"  to  use 
words  already  uttered  by  an  eminent  materialist. 
Already  the  conviction  that  all  material  forces  are 
one  has  led  some  minds  to  the  effort  of  brin£fin<; 
intellectual  and  moral  forces  within  the  same  unity; 
and  very  ingenious  are  the  arguments  by  which  it  is 


OF  THE  NEW  CHURCH. 


51 


attempted  to  make  mind  and  will  only  a  form,  or  at 
best  a  product,  of  matter.  These  arguments  will  not 
be  permitted  to  prevail.  The  conclusion  to  which 
they  point  is  too  absolute  a  falsehood  ;  and  a  false- 
hood at  once  degrading  to  science  and  destructive 
of  all  true  philosophy. 

Love  is  one,  and  Force  is  one;  for  it  is  but  love 
brought  forth  into  an  infinite  variety  of  uses,  by  an 
infinite  variety  of  instruments.  Everywhere  the 
universal  law  prevails ;  and  this  love,  which  has  be- 
come force,  is  determined  in  its  aspect  and  in  its 
action  by  the  work  it  has  to  do,  and  by  the  instru- 
ments which  are  adapted  to  this  work,  and  by  which 
that  work  is  done. 

All  the  forces  of  the  universe  in  all  their  action 
are  but  forms  of  love :  the  tornado,  the  earthquake, 
the  devastating  fire,  "  the  terror  by  night,  the  arrow 
that  flieth  by  day,  the  pestilence  that  walketh  in 
darkness,  the  destruction  that  wasteth  at  noon-day," 
and  the  lighter  or  heavier  blows  which  fall  upon 
us  every  day,  and  bring  their  gifts  of  pain  and  dis- 
appointment,—  all,  all  of  these  are  but  forms  of 
love.  But  it  is  an  infinite  love  which  is  one  with 
infinite  wisdom ;  and  clouds  never  rest  upon  the 
infinite  perception  that  it  is  best  for  the  high- 
est and  most  enduring  interests  of  man,  that  his 
spiritual  freedom  should  not  be  impaired.  In 
other  words,  that  he  should  not  be  compelled  to 


52 


OUTLINES  OF  THE  PHILOSOPHY 


yield  to,  but  led  to  cooperate  with,  the  Divine 
goodness. 

Therefore  are  sin,  and  the  suffering  which  is  its 
child,  permitted.  Therefore  "  are  clouds  and  dark- 
ness round  about  Him."  But  with  it  all,  and 
through  it  all,  His  love  reigns  and  works.  We  are 
enveloped  by  it  in  the  air  we  breathe.  It  shines 
upon  us  in  His  sunlight,  and  falls  upon  us  in  the  soft 
rain  and  the  dew,  and  comes  to  us  in  food  and 
shelter;  and  more,  infinitely  more,  than  all  this,  it  is 
ever  doing  all  that  omnipotence  can  do,  to  lead  us 
always,  in  our  own  freedom,  to  look  to  Him  with 
love  and  trust;  to  put  away  from  us  the  hindrances 
that  gather  between  Him  and  us ;  to  use  His  gifts 
aright,  and  so  convert  even  calamity  into  the  bless- 
ing it  was  given  to  be. 


OF  THE   NEW  CHURCII. 


53 


CHAPTER  III. 

CREATION. 

God  cannot  but  create.  Because  He  has  and  He 
is  Infinite  Love ;  and  the  desire  to  give  what  one 
has  and  is,  is  of  the  essence  of  love :  this  desire 
He  has  infinitely.  Therefore  He  cannot  but  create 
those  whom  He  may  love,  and  to  whom  He  may 
give  from  Himself ;  and  for  that  purpose  He  creates 
the  universe.  But  is  the  created  universe  eternal  ?  — 
or  was  there  a  time  when  He  who  is  eternal,  and 
must  desire  to  create,  did  not  create  ?  This  question 
is  irrational,  because  it  carries  the  idea  and  the 
measure  of  time  where  time  does  not  belong.  We 
can  never  answer  this  question,  nor  can  we  ask 
it  intelligently  ;  for  the  reason  that,  while  we  live  on 
earth,  it  is  impossible  for  us  to  liberate  our  mind 
entirely  from  the  influence  of  time,  even  if  we  are 
able  to  know  and  to  acknowledge  that  time  is  only 
a  thing  of  thought,  indispensable  for  the  necessities 
of  this  life,  and  adjusted  to  its  uses. 

He  creates  from  Himself.  He  cannot  create  from 
nothing ;  for  that  which  is  created  from  nothing 


54 


OUTLINES  OF  THE  PHILOSOPHY 


must  consist  of  nothing,  and  be  nothing.  Therefore 
He  creates  from  Himself,  or  by  an  efflux  of  Himself 
from  Himself.  Time  belongs  to  us,  not  to  Him.  He 
creates  always  and  incessantly.  Whatever  is  exists 
by  a  perpetual  and  ever  present  efflux  from  Him. 
The  work  of  creation  is  always  now.  He  has 
methods  of  working,  derivable  from  and  conformed 
to  the  essential  order  of  His  own  being.  So  far 
as  we  can  discern  these  methods,  we  may  call  them 
laws.  But  there  is  no  mistake  which  more  forci- 
bly resists  all  comprehension  of  the  Divine  work, 
than  that  which  supposes  it  was  once  done  for  all 
time  ;  done  in  the  past  for  the  present  and  the 
future ;  done,  and  dismissed  from  Divine  action. 
The  truth  that  all  existence  is  continuously  caused, 
in  the  whole  and  in  each  part,  in  every  thing, 
and  in  all  that  anything  is  or  does,  —  is  a  central 
and  essential  element  in  a  just  and  rational  compre- 
hension of  the  Divine  work. 

God  is  All  in  All.  But  is  not  this  Pantheism  ?  In 
all  ages  religious  believers  have  looked  upon  Pan- 
theism with  horror.  They  have  regarded  it,  and  for 
good  reasons,  as  the  very  opposite,  the  very  antago- 
nist, of  all  religion,  as  the  most  plausible  and  seduc- 
ing enemy  of  religion,  because  it  appeals  to  and 
attempts  to  satisfy  that  deep-seated  and  inextin- 
guishable desire  of  the  human  heart  for  God,  by  de- 
claring its  belief  in  the  divinity  of  creation,  and 


OF  THE  NEW  CHURCH. 


55 


giving  to  the  universe  the  name  of  God.  But  the 
assertion  that  the  universe  is  God,  and  the  only  God, 
is  a  most  positive  and  emphatic  denial  of  God. 
What  the  implanted  religiousness  of  human  nature 
demands  is  a  personal  God ;  is  One  to  whom  prayer 
may  be  directed;  on  whom  confidence  and  trust 
may  be  reposed ;  for  whom  love  and  gratitude  may 
be  cherished,  and  to  whom  the  sacrifice  of  obedience 
may  be  offered.  Any  other  God  than  this  is  a  God 
only  of  words,  and  unmeaning  words ;  a  God  only  of 
theory  and  not  of  faith  or  affection  ;  a  God  of  what 
may  call  itself  philosophy,  but  in  no  possible  sense 
a  God  of  religion.  It  was  of  a  very  different  God 
from  the  God  of  this  Pantheism,  that  the  Christian 
apostles  four  times  declare  Him  to  be  All  in  All ; 
and  it  is  in  a  different  sense  from  that  of  Pantheism 
that  I  have  made  use  of  the  same  phrase. 

God  creates  the  universe  from  Himself ;  but  He 
creates  it  other  than  Himself.  He  creates  it  for  His 
creatures,  and  He  gives  it  to  them.  He  makes  it  to 
be  theirs.  It  is  still  His ;  but  it  is  theirs  also.  He 
must  have  beings  other  than  Himself  to  be  objects 
of  His  love;  therefore  He  creates  them  to  be  them- 
selves. 

I  here  again  touch  upon  one  of  the  points  where 
the  infinite  mystery  of  Being  comes  before  every 
mind  which  endeavors  to  investigate  this  mystery 
in  the  hope  of  learning  whatever  may  be  knowable 


56 


OUTLINES  OF  THE  PHILOSOPHY 


concerning  it :  and  that  is  the  reconciliation  of  exist- 
ing evil  with  Divine  love.  The  little  that  we  can 
learn,  is  so  little  in  comparison  with  the  stupendous 
whole,  so  nearly  nothing,  that  it  may  well  be  re- 
garded as  nothing. 

The  truth  to  be  kept  in  constant  recollection  as 
the  basis  of  all  consideration  of  this  subject  is,  that 
God  creates  from  Love.  If  there  be  a  Creator,  then 
there  must  be  some  motive  power  to  induce  crea- 
tion. We  may  think  that  this  motive  must  be  far 
above  our  possible  perception,  and  infinitely  beyond 
our  comprehension.  But  need  we  say  this?  Not 
if  we  believe  that  man  is  to  live  hereafter,  and  that 
his  happiness  during  the  whole  of  his  unending  life 
must  be  connected  in  some  way  with  his  relations  to 
his  Creator;  for  then  we  should  admit  it  as  proba- 
ble that  he  would  be  gifted  with  some  power  of 
knowing  the  existence  and  apprehending  the  nature 
of  his  Creator ;  and  that  this  power,  however  feeble 
in  its  beginning,  would  even  then  enable  him  to 
discern  the  fundamental  truths  on  which  an  ever- 
growing structure  of  knowledge  might  rest.  A  part, 
at  least,  of  this  fundamental  truth  would  tell  him 
why  God  created  him.  He  could  learn  this  only 
from  revelation ;  but  he  would  be  capable  of  so 
learning  it,  and  revelation  would  be  given  him  that 
he  might  know  it.  Hence  he  is  taught  by  revela- 
tion that  God  is  Love.    Very  dimly  do  we  see  this 


OF  THE  NEW  CHURCH. 


57 


truth,  but  only  so  far  as  we  see  it  do  we  know  any 
thing  about  God ;  and  only  when  we  recognize  this 
truth  as  truth,  and  keep  it  constantly  before  us  so 
that  we  may  walk  in  its  light,  can  we  hope  to  make 
any  progress  in  our  understanding  of  the  Divine 
nature  and  work. 

God  creates  every  thing  from  Love ;  and  man 
stands  at  the  head  of  creation.  How  can  we  recon- 
cile the  oppressive  imperfection  and  diversified  un- 
happiness  of  man  and  his  condition  with  the  truth 
that  an  all-wise  and  all-powerful  Being  created  him 
only  from  love  ?  We  cannot  unless  we  believe  that 
man  is  immortal,  that  he  is  capable  of  an  ever-grow- 
ing happiness ;  and  that  the  imperfections  and  mis- 
eries we  witness,  and  are  conscious  of,  spring  from 
causes  which  are  the  indispensable  means  of  making 
this  happiness  more  certain,  more  constant,  more 
perfect.  Then  all  that  seems  to  be  antagonistic  to 
love  may  be  reconciled  with  it,  and  made  to  wear 
the  aspect  and  do  the  work  of  love. 

Before  attempting  to  show  how  this  is,  let  us 
look  for  a  moment  at  so  much  of  the  universe  as  is 
not  man.  The  first  statement  to  be  made  is,  that 
all  that  is  not  man  is  for  the  sake  of  man.  If  we 
believe  that  God  creates  the  universe  to  satisfy  the 
desire  of  an  infinite  love,  and  that  man  satisfies  this 
desire  because  he,  and  he  only,  is  immortal  and  capa- 
ble of  an  ever-growing  and  never-ending  happiness, 


58 


OUTLINES  OF  THE  PHILOSOPHY 


then  what  is  not  capable  of  this,  or  what  is  not  man, 
can  meet  the  demand  of  an  infinite  love  only  by  as- 
sisting and  promoting  mau's  eternal  happiness ;  and 
to  this  end  it  must  be  adjusted. 

Let  it  not  be  supposed  that  because  all  things  are 
for  man,  no  other  thing  has  any  value  of  its  own. 
So  it  might  be  if  things  were  created  by  man,  the 
finite ;  but  because  they  are  created  by  God,  the  In- 
finite, it  is  not  so.  Each  has  its  own  value  and  is 
itself,  as  if  it  existed  for  itself  only  and  not  for  man. 
All  living  things  have  their  own  life,  and  their  own 
happiness ;  and  this  happiness  is  first  His,  and 
given  to  them  by  Him,  and  then  returns  to  Him, 
and  becomes  again  His  happiness ;  for  He  is  happy 
because  they  are. 

And  how  is  it  with  the  dead  things  of  the  uni- 
verse ?  They  also  make  their  return  to  Him.  He 
is  infinitely  useful.  This  word  may  seem  a  strange 
one  to  apply  to  God ;  but  it  is  so  applied,  because 
He  loves  infinitely  to  be  useful,  —  that  is,  to  do  good. 
Because  this  is  an  essential  and  inseparable  element 
of  His  nature,  it  passes  into  all  the  creation  which 
He  makes  of  Himself  and  from  Himself.  The  grain 
of  sand,  the  drop  of  water,  the  rock,  the  ocean,  the 
planet,  the  sun,  —  each  of  them  has  its  special  use, 
and  in  all  these  uses  He  rejoices. 

And  the  beauty  of  the  world,  —  vast  and  varied 
beyond  all  conception,  escaping  human  observation 


OP  THE  NEW  CHURCH. 


59 


anil  appreciation  except  in  the  minutest  degree,  —  is 
it  nothing  to  Him ?  "He  that  made  the  eye,  shall 
He  not  see?"  The  power  of  perceiving  and  enjoy- 
ing the  beautiful  is  a  part  of  man's  nature  (a  power 
as  yet  most  imperfectly  developed),  because  it  is  a 
part  of  God's  own  nature ;  and,  like  every  thing  else 
which  belongs  to  Him,  is  in  Him  perfect. 

But  if  all  this  be  so,  why  is  there  so  much  unhap- 
piness  in  the  world ;  so  much  that  obstructs  and 
hinders  all  use  ;  so  much  that  is  not  beautiful,  and  is 
its  opposite ;  so  much  that  is  not  good  and  is  evil  ? 

Again,  let  us  remember  that  God  is  Love  ;  that  it 
is  of  the  essence  of  love  to  give  itself ;  that  because 
His  love  is  infinite,  His  desire  to  give  Himself  must 
be  infinite ;  and  that  this  infinite  desire  must  prompt 
Him  to  give  Himself  unreservedly.  It  is  precisely 
this  which  He  does.  He  gives  to  the  universe  to  be 
itself ;  He  gives  to  every  thing  of  the  universe  to  be 
itself.  He  gives  to  man  to  be  himself ;  He  gives  to 
him  the  power,  or  rather  the  necessity,  to  own  his 
being,  his  life,  his  self-hood.  And  while  God  is  All 
in  All,  there  is  no  other  Pantheism.  In  this  way 
God  makes  the  universe  to  be  other  than  Him,  even 
while  it  and  every  part  of  it  depends  upon  His  being 
for  its  being,  perfectly,  absolutely,  and  at  every  in- 
stant. It  is  other  than  Him  because  it  is  itself.  It 
is  itself  because,  while  He  gives  being  to  it  from 
Himself,  He  also  gives  to  it  to  own  the  being  that 


60 


OUTLINES  OF  THE  PHILOSOPHY 


He  gives:  to  own  it  as  its  own.  And  in  this  truth 
we  have  a  key  to  the  mysteries  of  Providence. 

To  all  that  exist  He  gives  being  from  Himself.  If 
this  were  human  giving,  life  given  from  Him  would 
be  severed  from  Him  ;  but  it  is  Divine  giving ;  and 
the  life  which  flows  from  Him  to  man,  and  is  given 
to  man  that  he  may  be  himself,  remains  perfectly 
the  life  of  God.  His  love  is  one  with  His  wisdom  ; 
and  both  are  constantly  exercised  to  guide  and  lead 
and  induce  man  to  use  aright  the  power  and  freedom 
which  are  given  him  that  he  may  be  himself.  But 
they  are  always  so  exercised  as  to  leave  in  his  own 
hands,  unimpaired,  the  power  to  form  his  own  char- 
acter, and  thereby  determine  his  own  destiny. 

Man,  in  the  exercise  of  this  power,  sometimes 
abuses  it.  If  he  could  not  abuse  it,  he  could  not  use 
it  in  freedom.  He  can  abuse  it,  and  he  does  abuse 
it.  If  we  would  form  some  conception  of  what 
Avon  Id  be  the  effect  if  man  constantly  used  this 
powpr  aright,  we  have  but  to  think  of  what  the  op- 
posite effect  must  be,  when  man  abuses  it.  The 
effect  of  using  this  power  aright  is  good,  all  good. 
Evil  is  the  opposite  of  good;  and  the  effect  of  abus- 
ing this  power  is  evil,  all  evil,  —  for  there  is  no  evil 
which  is  not  the  exact  opposite  of  some  good,  and  is 
not  caused  by  the  wrongful  use  of  a  power,  the 
rightful  use  of  Avhich  Avould  have  produced  that 
good. 


OF  THE  NEW  CHURCH. 


61 


As  soon  as  men  began  to  think,  there  must  have 
been  an  effort  to  account  for  the  evil  existing  within 
and  around  them.  The  abuse  of  freedom  suggested 
itself  long  ago,  and  has  been  presented  in  many 
forms ;  in  none  of  which  has  it  been  wholly  satisfac- 
tory. Men  could  hardly  help  thinking  that  there 
was  some  evil  power  at  work  to  produce  evil.  This 
belief  was  most  definitely  systematized  in  the  latter 
part  of  the  third  century  of  Christianity  under  the 
name  of  Manicheanism.  It  spread  from  the  far  east 
into  Christendom  and  prevailed  widely.  The  cen- 
tral doctrine  was  that  there  had  existed  from  eter- 
nity two  principles,  —  one  good,  the  other  evil ;  God 
and  Hyle,  light  and  darkness;  absolutely  opposed  to 
each  other ;  everywhere  meeting  and  always  in  con- 
flict. This  system  was  developed  into  a  great  num- 
ber of  doctrines,  variously  modified ;  the  only  thing 
common  to  them  all  being  this  eternal  conflict  of 
two  opposite  principles.  The  name  has  disappeared 
long  ago.  Perhaps  the  profession  of  such  belief  is 
not  now  to  be  met  with.  But  the  belief  itself,  in 
some  degree  or  measure,  is  held  very  widely  and 
almost  universally.  For  is  it  not  held  of  necessity 
by  those  who  do  not  believe  that  all  evil  originated 
in  some  way  from  good  ?  This  would  seem  obvious. 
Good  exists,  and  evil  exists ;  and  evil  must  exist 
from  good,  or  else  it  exists  from  itself  and  by  per- 
petual  self-propagation.    There   are,  undoubtedly, 


02 


OUTLINES  OF  THE  PHILOSOPHY 


those  who  say,  and  with  greater  or  less  sincerity  of 
faith  believe,  that  a  God  of  goodness  finds  the  evil  in 
the  universe,  and  uses  it  as  His  instrument  of  disci- 
pline or  punishment ;  and  some  I  suppose  think  that 
He  causes  it  to  exist  that  He  may  so  use  it. 

It  would  seem  certain  that  we  must  hold  Mani- 
cheanism  or  the  belief  in  two  antagonist  principles, 
in  some  form,  —  either  as  God  and  His  antagonist, 
or  the  two  in  God  himself,  as  love  and  something 
which,  whether  we  call  it  justice  or  by  some  other 
name,  is  not  love ;  or  else,  that  we  must  believe  that 
evil  is  man's  work,  and  that  the  power  of  man  to  do 
evil  was  given  to  him  by  Divine  love,  and  therefore 
for  his  best  good.  Very  many  have  been  the  efforts 
to  establish  this  last  theory.  The  difficulty  is,  that 
of  the  many  elements  of  this  belief  every  one  is  held 
feebly  and  imperfectly.  These  elements  are,  that 
there  is  a  personal,  creating,  and  governing  God;  that 
He  is  essential  goodness,  and  only  that ;  that  what- 
ever man  has  he  receives  from  God  as  the  gift  of 
goodness ;  and  that  among  these  gifts  is  freedom,  — 
given  because,  with  all  its  necessary  liability  to 
abuse,  it  must  be  given  as  the  essential  foundation 
of  all  that  is  best  in  character  and  happiest  in  con- 
dition: and  nothing  less  than  the  best  can  satisfy  the 
infinite  desire  of  God  to  give  happiness. 

When  all  these  truths  are  clearly  seen  and  firmly 
held,  then,  and  perhaps  then  only,  can  it  be  clearly 


OF  THE  NEW  CHURCH. 


03 


seen  that  all  evil  necessarily  arises  from  the  abuse  of 
human  freedom.  Then,  too,  we  shall  be  prepared  to 
follow  out  this  truth  into  its  consequences. 

It  is  because  the  destiny  of  man  is  placed  in  his 
own  hands  that  evil  comes,  — moral  evil  and  spiritual 
evil ;  evil  in  thought,  affection,  and  life.  And  it  is 
one  of  the  evidences,  as  it  is  one  of  the  effects,  of  the 
adaptation  to  man  of  that  universe  which  is  for  man, 
that  all  the  evil  there  is  in  man's  nature  or  life  is 
imaged  forth  in  the  conflicts,  imperfections,  and  dis- 
order in  the  world  beneath,  above,  and  about  him. 
There  is  indeed  a  conflict  ever  going  on  within  man 
and  without  him,  between  two  principles,  —  one  of 
which  is  good  and  the  other  evil.  But  the  good  one 
is  from  our  Father  in  Heaven,  and  the  evil  is  born  of 
our  abuse  of  the  gifts  of  our  Father.  Ignorant  as  we 
are,  and  with  our  ignorance  intensified  and  indurated 
by  our  conceit  of  wisdom  and  intellectual  ability,  no 
wonder  that  the  relations  of  God  with  man  are 
shrouded,  not  in  mystery  only,  but  in  midnight  dark- 
ness. No  wonder  that  we  detect  in  our  thoughts 
the  secret  influence  of  the  falsity  which  tells  us  that 
man  and  the  universe  were  imperfectly  constructed 
through  a  failure  either  of  love  or  of  power,  and  then 
left  to  themselves.  No  wonder  we  find  it  so  hard  to 
believe  that  perfect  love,  guided  by  perfect  wisdom, 
is  the  universal  motive  power;  and  that  while  the 
power  of  the  Omnipotent  is  never  exerted  to  destroy 


64 


OUTLINES  OF  THE  PHILOSOPHY 


or  paralyze  the  freedom  of  the  human  race;  while 
perfect  love  can  never  withdraw  that  gift  of  freedom 
which  perfect  wisdom  sees  to  be  the  indispensable 
condition  of  the  highest  happiness, —  this  same  love 
and  wisdom  are  constantly  watchful  to  do,  through 
human  freedom,  all  that  can  be  done  to  prevent,  or, 
if  that  can  not  be,  to  lessen,  the  abuse  of  this  gift ; 
to  remedy  the  mischiefs  which  spring  from  it,  and,  as 
far  as  is  possible,  to  use  these  very  mischiefs  as  in- 
struments of  good.  Immeasurable  time  rolls  on. 
Patiently  and  slowly  the  work  of  God  goes  forward ; 
and  the  whole  universe,  with  all  its  inhabitants  and 
every  individual  in  this  innumerable  multitude,  are 
ever  advancing  as  fast  and  as  far  as  the  law  of  love 
which  governs  them  all  permits:  the  law  that  no 
one  can  advance  in  wisdom  and  in  goodness,  except 
so  far  as  he  cooperates  with  the  Divine  influence  in 
his  own  freedom. 


OF  THE  NEW  CHURCH. 


G5 


CHAPTER  IV. 

THIS  WORLD. 

We  live  here  in  material  bodies  and  in  a  material 
world.  But  what  is  a  material  world  ?  Surely  we 
all  know  that.  It  is  the  world  which  we  see  and 
feel  everywhere,  and  of  which  our  bodies  are  made. 
Such  is  the  answer  which  the  senses  give ;  and  if  it 
be  not  true  and  certain,  what  can  be  certain  ?  And 
is  not  the  philosophical  question  which  has  puzzled 
thinkers  since  the  beginning  of  thought  —  What 
is  matter?  —  a  striking  instance  of  the  power  and 
tendency  of  philosophy  to  bewilder  thought,  and 
darken  with  its  subtleties  what  would  never  raise  a 
doubt  if  quietly  left  to  consciousness  and  common 
sense  ?  Not  so.  It  is  a  wholesome  thirst  of  knowl- 
edge which  prompts  a  thinking  mind  to  ask,  What 
is  tins  world  we  live  in  ?  And  the  question  cannot 
be  asked,  and  any  consideration  given  to  the  answer, 
without  our  finding  that  the  answer  is  not  easy. 

Innumerable  are  the  ways  in  which  this  question 
has  been  answered ;  but  they  all  may  be  classed 
under  two  heads  —  Realism  and  Idealism.  Realism 
5 


GG 


OUTLINES  OF  THE  PHILOSOPHY 


holds  that  the  world  outside  of  us  is  really  what  it 
seems  to  be :  that  tree,  that  mountain,  that  cloud, 
are  just  what  you  see  that  they  are,  and  just  where 
you  see  them.  But  Idealism  replies  by  easy  proof  of 
the  deceitfulness  of  sense,  and  goes  on  to  inquire  into 
the  cause  and  foundation  of  sensuous  impressions  or 
perceptions.  It  shows  us  that,  when  we  look  at  that 
tree,  all  we  see  and  all  that  the  mind  contemplates 
is  a  minute  picture  painted  on  the  retina  (or  the  ex- 
pansion of  the  nerve  of  sight  at  the  back  of  the  eye)  ; 
or  rather,  it  takes  a  step  farther,  and  says  that  all 
the  mind  can  contemplate  is  the  idea  formed  in  the 
mind  from  that  picture  on  the  retina.  For,  say  the 
Idealists,  we  have  not  and  cannot  have  the  least  evi- 
dence that  any  thing  but  the  idea  exists,  and  matter 
is  only  a  product  or  a  form  of  thought;  thus  pre- 
cisely reversing  the  materialistic  theory  that  thought 
is  but  a  product  or  form  of  matter. 

Such  is  a  very  general  statement  of  Realism  and 
Idealism.  But  the  modifications  of  each  of  them 
that  have  been  at  different  times  suggested,  are  in- 
numerable ;  the  main  question  —  What  is  matter?  — 
being  no  more  and  no  better  answered  by  any  of 
these  theories  than  it  was  when  first  asked.  Sup- 
posing this  question  to  be  now  before  us,  I  think  the 
principles  of  New-Church  philosophy  would  answer 
it  somewhat  in  this  way. 

God  causes  or  creates  the  universe  from  Himself, 


OF  THE  NEW  CHUKCH. 


67 


and  by  an  efflux  from  Himself.  This  efflux  is  pure 
substance.  We  cannot  form  the  slightest  idea  of  it 
as  it  is  in  itself ;  for  all  that  we  can  possibly  know  of 
it  is  what  it  appears  to  the  mind  as  the  mind  contem- 
plates it  through  the  senses.  It  is  perfectly  adapted 
to  our  needs,  and  exquisitely  adjusted  to  our  senses, 
as  our  senses  are  to  our  mind.  And  the  result  is 
that  this  substance,  becoming  matter,  acts  on  the 
mind  through  the  senses,  and  presents  all  the  forms 
and  phenomena  of  the  universe.  This  effect  is  pro- 
duced in  this  way.  The  new-born  babe  sees  the 
things  around  him  ;  but  he  has  no  idea  of  distance. 
The  moon  is  as  near  to  him  as  the  lamp  on  the  table. 
He  moves  his  limbs,  and  soon  he  moves  himself.  The 
other  senses  come  in.  He  reaches  toward  some  ob- 
ject, and  acquires  the  ideas  of  motion,  of  distance, 
and  place.  He  touches  objects,  and  gets  the  ideas 
of  shape  and  solidity.  All  this  goes  on ;  and,  with 
every  day,  objects  become  more  distinct  to  hitn,  and 
stand  before  him,  each  in  its  place.  We  do  all  this 
in  infancy  and  early  childhood,  from  the  first  begin- 
nings of  sensation  and  thought,  in  the  years  over 
which  oblivion  rests.  So  we  come  unconsciously  to 
those  conclusions  concerning  external  objects,  which 
the  experience  of  every  day  confirms,  and  which  it 
never  occurs  to  us  to  doubt.  We  do  this,  because 
our  senses  are  so  adjusted  to  our  minds  on  the  one 
hand  as  to  excite  these  ideas  in  the  mind ;  and  are 


68 


OUTLINES  OF  THE  PHILOSOPHY 


so  adjusted  to  pure  substance  on  the  other  hand, 
that  through  our  senses  that  substance  excites  those 
ideas.  And,  in  this  way,  we  have  an  external  world 
with  all  its  indefinite  variety  of  objects. 

This  view  reconciles  realism  with  idealism.  It  is 
realistic,  for  it  asserts  that  there  is  an  actual  entity, 
a  pure  substance,  underlying  and  supporting  all  the 
forms  of  matter.  It  is  idealistic,  for  it  asserts  that 
all  these  forms,  with  all  their  interacting  forces,  are 
to  us  what  they  are,  by  reason  of  the  adjustment 
of  this  substance  to  our  senses,  and  of  our  senses  to 
our  minds. 

It  is  realistic,  inasmuch  as  it  holds  that  there  is 
a  positive  and  most  real  something  which  is  not  us ; 
and  that  this  something  exists  not  in  Nature,  but  as 
Nature,  or  as  the  natural  basis  upon  which  rest  all 
our  conceptions  of  natural  things.  It  is  idealistic, 
inasmuch  as  it  asserts  that  this  substance  has  form 
and  force  and  manifestation  because,  by  its  relation 
to  the  senses  and  their  relation  to  the  mind,  this 
substance  presents  itself  in  all  natural  forms  and 
forces. 

In  this  world  we  begin  to  live.  When  we  have 
ceased  to  live  here,  we  at  once  begin  to  live  in 
another  world.  There  also  Ave  find  this  same  sub- 
stance, and  there  also  it  is  adjusted  to  our  needs. 
We  are  then  in  spiritual  bodies  with  spiritual  organs 
of  sense,  and  with  a  spiritual  world  to  live  in  ;  all 


OF  THE  NEW  CHUKCH. 


no 


formed  of  spiritual  substance  which  exists,  as  mate- 
rial substance  exists  here,  from  a  Divme  source,  and 
there  as  here  is  an  adaptation  of  our  senses  to  pure 
substance  on  the  one  hand,  and  to  our  minds  on  the 
other.  That  life  will  never  end.  It  is  therefore  of 
immeasurably  greater  importance  than  this  life,  if 
we  consider  them  separately.  But  they  should  not 
be  considered  separately.  This  life  is  a  preparation 
for  that  life  ;  and  that  life  is  the  result  and  consum- 
mation of  this  life. 

If  this  life  is  a  preparation  for  that  life,  two  ques- 
tions suggest  themselves.  One  is,  What  is  this 
preparation  for?  The  other  is,  How  is  this  prep- 
aration made  ? 

We  can  learn  what  this  preparation  is  for,  or 
what  is  the  end  to  be  attained  by  it,  only  by 
deducing  it  from  the  Divine  purpose  in  creating 
us.  This  purpose  is  to  satisfy  the  desire  of  a  Being 
of  infinite  and  perfect  goodness,  to  create  those 
whom  He  might  love,  and  to  whom  He  might  im- 
part as  far  as  possible,  and  in  an  ever-growing  meas- 
ure, His  own  goodness  and  His  own  happiness. 

Then  another  question  occurs,  and  may  present 
itself  often  while  we  are  considering  these  topics, 
Why  does  not  He  create  beings  in  whom  this 
end  is  attained  at  once,  and  perfectly  ?  He  cre- 
ates the  birds,  and  gives  to  each  one  peculiar  fac- 
ulties tending  to  its  preservation  in  life  and  its 


70 


OUTLINES  OF  THE  PHILOSOPHY 


enjoyment  of  life.  He  creates  the  horse,  the  lion, 
with  other  faculties  which  have  the  same  tendency. 
He  creates  man  with  still  other  and  higher  faculties 
which,  however,  tend  still  in  the  same  direction. 
Why  does  He  not  create  beings  who  are  at  once  in- 
vested with  the  faculties  and  qualities  which  would 
insure  the  end  which  we  are  told  He  infinitely  de- 
sires? Why  has  He  not  endowed  man  with  these 
faculties  and  qualities?  Is  it  a  want  of  jmwer  which 
prevents  it,  or  a  want  of  will  ? 

The  answer  is,  He  does  not  do  this  because  this 
is  not  the  best  thing  He  can  do  for  His  creatures. 
Far  as  we  are  from  an  ability  to  fathom  the  infinite 
and  solve  the  mystery  of  being,  it  should  not  be 
difficult  for  us  to  see  that  a  created  being  gifted 
with  power  to  be  himself,  and  hold  his  life  as  his 
own  ;  enabled  and  assisted  to  work  out  his  own  hap- 
piness by  his  voluntary  cooperation  with  God ;  be- 
ginning at  the  lowest  point  and  thence  ascending, 
step  by  step,  finding,  as  he  rises,  this  ascent  opening 
before  him,  and  leading  upwards  forever  and  forever, 
with  a  constantly  increasing  ability  to  work  with  his 
Father  in  doing  good,  and  enjoying  the  happiness  of 
goodness,  —  it  should  not  be  difficult  to  see  that  we 
have  here  a  picture  of  the  happiest  possible  of  cre- 
ated beings.  If  we  think  this,  then  Ave  must  also 
think  that  this  is  the  being  which  Perfect  Love 
would  create. 


OF  THE  XEW  CHURCH. 


71 


The  earth  we  live  on,  the  air  we  breathe,  the  in- 
sect, the  bird,  the  mammal,  —  all  alike  and  equally 
exist  and  live  by  efflux  of  being  or  of  life  from  Him. 
But  we  are  sure  that  this  one  life  is  received  in 
different  ways  on  these  different  planes  of  being. 
We  are  sure  that  the  higher  animals  receive  life  in 
another  way  from  the  lower  animals;  and  they  all 
receive  life  in  another  way  from  that  in  which  it 
constitutes  the  being  of  dead  matter.  We  may  use 
words  derived  from  sense  to  express  this,  and  say 
that  the  higher  animals  receive  a  higher  life,  or  re- 
ceive it  more  largely  than  the  lower.  The  point  I 
would  impress  is,  that  there  are  degrees  in  the  life 
received,  and  in  the  kind  of  reception.  For  then  we 
may  see  that  there  are  degrees  in  the  gifts  of  Divine 
goodness,  and  that  the  whole  of  the  Divine  purpose 
in  the  preparation  of  mankind  in  this  life  for  another, 
may  be  summed  up  as  the  desire  and  purpose  of 
enabling  man,  by  this  preparation,  to  receive  Divine 
life  in  the  greatest  possible  degree,  and  in  the  best 
possible  way. 

Then  we  come  to  the  question,  How  is  this 
preparation  effected?  The  first  and  most  general 
answer  is,  Through  man's  voluntary  cooperation  in 
all  the  work,  because  the  best  result  is  attainable  in 
this  way.  The  more  specific  answer  is,  By  man's 
resisting,  suppressing,  and  putting  away  from  him- 
self the  qualities  and  proclivities  which  obstruct  or 


72 


OUTLINES  OF  THE  PHILOSOPHY 


impair  or  pervert  the  reception  of  Divine  life.  All 
men  receive  life,  and  all  their  life,  from  God  ;  for 
otherwise  they  would  not  live  at  all,  for  man  does 
not  live  from  himself.  But  man,  and  man  alone,  can 
pervert  this  influent  Divine  life,  because  he  alone 
has  freedom  and  the  power  of  self-determination. 
And  he  receives  life  without  perversion,  and  in  the 
manner  in  which  God  desires  that  he  should  receive 
it,  when,  and  as  far  as,  love  continues  to  be  love  in 
his  will,  and  wisdom  continues  to  be  wisdom  in  his 
understanding.  Divine  love  received  by  man  must 
indeed  continue  to  be  in  him  love  of  some  kind 
for  ever;  for  otherwise  he  would  have  no  motive 
power,  no  life.  But  only  when  it  is  the  love  of 
others  does  it  continue  to  be  the  love  it  was  in  its 
Divine  source.  So  the  Divine  wisdom  must  remain 
in  him,  or  he  would  have  no  power  of  thought.  But 
if  the  love  is  itself  perverted  into  self-love,  it  per- 
verts that  wisdom  into  falsity. 

It  follows  of  necessity,  that  the  qualities  and  ten- 
dencies which  man  must  resist  and  put  away  are 
those  which  are  most  opposed  to  love  and  wisdom, 
and  would  therefore  resist  their  entrance  into  him- 
self, or  enfeeble  them,  or  pervert  them  into  their 
opposites.  The  opposite  of  love  is  self-love,  and  its 
child  is  the  love  of  the  world  for  the  sake  of  self ;  or, 
in  fewer  words,  selfishness  and  worldliness.  These 
things  then  are  what  we  must  resist  and  put  away,  if 


OF  THE  NEW  CHURCH. 


73 


we  would  become  capable  of  receiving  Divine  life 
without  perversion,  and  with  it,  true  happiness. 

As  all  revelation  is  given  to  man  to  aid  him  in 
preparing  for  another  life,  it  is  especially  aimed 
against  the  evil  things  which  prevent  or  mar  this 
preparation.  All  the  commandments  have  this  aim  ; 
and  all  are  summed  up  in  the  two  commandments,  to 
love  God  with  all  the  heart,  and  to  love  the  neigh- 
bor as  one's  self.  Revelation  cannot  go  beyond 
this,  except  to  explain  these  commands,  and  show 
why  they  were  given,  and  how  they  may  be  obeyed, 
and  what  is  the  effect  of  obedience  to  them.  And 
this  the  new  revelation  places  in  clear  light. 

It  tells  us  that  our  life  is  Divine  life,  given  us  to 
be  our  own ;  that  infinite  love  prompts  this  gift,  be- 
cause it  is  the  foundation  of  all  existence  and  of  all 
happiness ;  that  love  of  others  is  the  essence  of  this 
life;  and  therefore  the  measure  of  our  happiness 
must  be  our  reception  and  appropriation  of  love, — or 
our  happiness  must  be  measured  in  kind  and  in  de- 
gree by  the  kind  and  measure  of  our  loving.  The 
best  and  highest  possible  love  must  be  our  love  for 
Him  who  is  best  and  highest,  and  our  infinite  bene- 
factor. We  are  therefore  commanded  to  love  the 
Lord  our  God  with  all  the  heart  and  soul,  because, 
if  we  do  so,  His  life,  which  is  His  love,  becomes 
our  own  life  without  perversion ;  and,  in  the  degree 
in  which  it  is  so,  we  are  happy. 


74 


OUTLINES  OF  THE  PHILOSOPHY 


We  must  also  love  our  brother  as  ourself.  Our 
Father  has  given  His  children  to  each  other  as  ob- 
jects of  love,  that  so  all  may  learn  to  love,  and  all 
may  be  happy.  In  the  immaturity  of  beginning  life, 
we  can  ouly  love  each  other.  We  are  as  yet  incapa- 
ble of  knowing  God  or  of  loving  Him  ;  but  we  may 
love  each  other.  Because  the  love  of  the  neighbor 
is  "  like  unto  "  the  love  of  God,  it  trains  and  educates 
us  for  that  consummating  love.  As  our  eyes  are 
opened  to  see  Him  in  His  works  and  word,  and  in 
the  love  and  wisdom  manifested  in  them,  our  hearts 
are  opened  to  love  Him ;  and  if  we  have  learned  to 
love  our  brethren,  it  is  just  that  love  which  opens 
our  hearts  to  this  higher  love.  Henceforward,  these 
two  loves  grow  forever;  not  independent,  but  in- 
dissolubly  connected;  not  separated  but  united: 
one  as  the  centre,  the  other  as  the  circumference. 
If  we  have  learned  to  love  our  brethren  aright,  we 
love  them  because  they  and  we  are  children  of  one 
Father,  and  co-partakers  of  His  life  and  His  love. 
The  more  we  love  Him  in  the  light  of  this  truth,  the 
more  we  shall  love  them.  The  more  we  love  them, 
the  more  we  shall  love  Him  who,  as  a  crowning 
work  of  His  infinite  mercy,  has  given  them  to  us 
that  we  may  love  them. 

It  is  because  He  is  Love,  that  He  is  the  source  of 
love ;  for  all  love  is  but  His  love  flowing  forth  from 
Him.    He  creates  the  inanimate  world  for  the  ani- 


OF  THE  NEW  CntTECH. 


75 


mate  world.  He  creates  the  animal  world  ;  they  can- 
not look  up  to  Him  and  return  His  love  to  Him  ; 
but  He  nevertheless  created  them  in  love,  and  cares 
for  them  in  love.  He  creates  man,  and  man  may 
look  up  to  Him ;  and  from  man,  the  Divine  love 
which  has  become  man's  love,  may  return  to  Him 
who  gave  it.  Then  is  the  circle  completed;  and 
God  is  infinitely  happy,  because  the  end  of  creation 
is  accomplished,  and  He  has  children  to  whom  He 
can  impart  of  His  own  happiness. 

For  this  end  all  things  are  provided  and  governed, 
and  to  this  end  all  things  tend.  Therefore  it  is  that 
He  has  given  us  laws,  obedience  to  which  is  the 
direct  and  certain  way  of  overcoming  and  putting 
away  the  evil  tendencies  and  lusts  which  oppose 
themselves  to  our  unselfish  love  of  the  neighbor  and 
of  Him.  There  is  no  religion  which  has  not  these 
laws,  and  which  does  not  give  instruction  that  will 
save  men  from  their  sins.  Hence  we  may  now  be- 
lieve that  all  on  earth,  be  their  place  and  name  what 
they  may,  if  they  are  faithful  to  the  best  instruc- 
tion they  receive,  may  learn  to  love  their  brethren 
and  their  Father ;  and  so  prepare  for  that  heaven 
where  that  love  —  always  one  with  wisdom  —  reigns, 
and  fills  all  with  the  light  and  life  they  are  prepared 
to  receive. 

Wherever  we  are,  whether  in  this  world  or  in 
the  other,  it  is  the  desire,  the  infinite  desire,  of 


7G 


OUTLINES  OF  THE  PHILOSOPHY 


our  Father  to  give  to  us  all  the  happiness  He  can 
give.  But  while  we  live  here,  He  can  not  forget 
the  end,  the  purpose,  for  which  he  makes  us  to  live 
here ;  and  that  is,  to  prepare  for  living  hereafter. 
In  every  particular  of  every  life,  a  constant  reference 
to  our  eternal  interests  governs  the  Divine  Provi- 
dence. Those  interests  are  never  subordinated  to  our 
temporal  interests.  These  last  are  not  forgotten  or 
disregarded;  for  as  much  of  happiness  of  every  kind 
is  given  to  us  by  Him  while  we  are  here  as  is  com- 
patible with  His  primal  and  constant  regard  for  the 
things  of  eternity.  All  the  events  and  circumstances 
of  life  are  so  shaped  and  so  governed,  that  we  may 
have  the  utmost  possible  aid  in  preparing  for  an 
eternal  life.  All  success  and  all  enjoyment  are  given 
us,  which  would  not  lessen  or  interfere  with  the  for- 
mation of  a  character  susceptible  of  true  and  eternal 
happiness.  When  the  one  great  end  and  purpose  for 
which  we  live  here  requires  that  disappointment, 
suffering,  or  calamity  should  befall  us,  they  come; 
but  they  are  measured  precisely  by  our  needs,  and 
are  productive  of  good,  if  we  make  that  result  pos- 
sible. We  die,  and  then  enter  upon  our  new  life. 
And  as  happiness  can  be  given  to  us  here,  only  so  far 
as  it  is  compatible  with  our  preparation  for  that  life, 
so  in  that  life  no  happiness  is  or  can  be  given  but  that 
which  that  preparation  lias  made  it  possible  for  us  to 
receive,  and  therefore  f>ossible  for  Him  to  give. 


OF  TTIE  NEW  CIIUIICII. 


77 


There  are  those  who  begin  life  on  earth,  and 
end  it  before  this  preparation  could  possibly  be 
made.  They  die  in  an  hour  or  a  day,  or  in  infancy 
or  childhood,  or  in  youth,  before  the  power  of  self- 
determination  is  full  i  developed.  Or  they  live  many 
years  in  a  condition  of  imbecility.  What  is  their 
destiny?  A  happy  one,  —  always  a  happy  one. 
They  have  not  harmed  themselves  by  the  abuse 
of  their  human  freedom  of  choice  between  good  and 
evil,  because  they  never  fully  possessed,  this  free- 
dom. They  have  not  been  able  to  close  their  hearts 
against  good  influences  by  the  voluntary  choice  of 
evil  rather  than  good.  If  they  died  young,  they 
grow  to  maturity  in  the  other  life.  If  they  were 
imbecile  in  this  life  because  the  material  brain  or 
nervous  system  was  an  imjjerfect  instrument  of  the 
mind,  death  has  cast  this  impediment  away,  and 
their  spiritual  body  becomes  the  instrument  which 
their  material  body  was  not.  They  are  happy,  be- 
cause the  impediments  to  happiness  have  never 
grown  with  them  into  strength,  and  been  confirmed 
into  dominant  principles  of  character  and  life.  What 
germs  or  possibilities  of  good  are  in  them  by  inher- 
itance become  like  living  seeds  planted  in  a  kindly 
soil,  where  the  sun  of  heaven  shines  on  them,  and 
the  dews  of  heaven  fall  on  them.  As  they  grow  in 
heaven,  instruction  is  given  them,  and  they  welcome 
it.    They  are  shielded  from  the  assaults  of  those 


7S 


OUTLINES  OF  THE  PHILOSOPHY 


whose  influence  could,  to  them,  be  only  harmful. 
They  receive  all  the  happiness  of  which  their  spirit- 
ual natures  are  susceptible ;  they  know  whence  it 
conies,  and  who  it  is  that  protects  and  jireserves 
them.  They  receive  it  in  innocence,  and  respond  to 
it  with  grateful  joy. 


OP  THE  NEW  CHUKCII. 


70 


CHAPTER  V. 

THE  OTHEE  WORLD. 

All  men  die;  and  all,  when  they  die,  live  again. 
Death  in  this  world  is  birth  into  another  world.  The 
first  question  this  fact  suggests  is,  What  is  this  other 
world,  —  of  what  does  it  consist? 

The  answer  is  similar  to  that  already  given  to  the 
question,  Of  what  does  this  present  world  consist  ? 
Pure  substance,  flowing  from  God,  becomes  matter 
in  this  world;  because  our  senses  are  so  adjusted  to 
it  on  the  one  hand,  and  to  our  minds  on  the  other, 
that  all  the  phenomena  of  an  external  world  exist 
for  us.  When  at  death  we  are  born  into  another 
world,  we  have  left  matter  behind  us,  but  not  sub- 
stance. That  same  pure  substance,  flowing  forth 
from  its  Divine  source,  is  there  in  the  other  world 
as  it  was  here,  and  of  it  are  formed  our  bodies  and 
their  organs.  We  have  senses,  and  these  so  adjusted 
to  this  substance  on  the  one  hand,  and  to  our  minds 
on  the  other,  that  this  substance  becomes  for  us 
there  also  an  external  world,  as  it  did  here. 

But  is  that  world  the  same  as  this  world '?    It  is 


so 


OUTLINES  OF  TOE  PHILOSOPHY 


not  the  same.  It  is  a  spiritual  world,  and  the  world 
we  live  in  first  is  a  material  world.  In  some  re- 
spects it  is  like  this  world,  while  in  others  it  is 
altogether  different.  Both  worlds  are  precisely 
suited  to  our  needs;  this  world  is  suited  to  our 
needs  while  we  live  in  it,  and  that  world  is  suited  to 
our  needs  when  we  are  there.  The  similarities  be- 
tween the  two  worlds  come  from  the  fact  that  we 
are  the  same  persons  there  that  we  were  while  here. 
There  is  no  change  in  our  identity ;  none  in  our 
essential  nature. 

The  differences  between  that  world  and  this 
come  from  the  fact,  that  the  purpose  for  which 
we  live  in  this  world  is  altogether  different  from 
that  for  which  we  live  in  the  other.  We  live  in 
this  world  to  prepare  for  the  other.  We  live  here  to 
change  our  characters,  our  wills,  our  very  natures ; 
to  remove  from  ourselves  those  qualities  and  ten- 
dencies which  would  hinder  our  happiness  in  the 
other.  The  Divine  purpose  in  creating  us  is,  that 
we  may  live  forever  in  an  unending  condition  of 
happiness.  The  Divine  purpose  in  causing  us  to 
begin  life  in  this  world  is  to  provide  us  with  the 
means  of  removing  from  ourselves  the  hindrances 
to  happiness.  This  we  can  only  do  by  resisting 
them;  by  a  conflict  with  them.  Let  the  plain  truths 
which  belong  to  this  matter  not  be  forgotten.  One 
is,  that  God  cannot  remove  our  tendency  to  self- 


OP  TIIE  NEW  CUUHCII. 


81 


ishncss  and  sin  for  us.  Another  is,  that,  while  we 
must  do  this  ourselves,  we  can  not  do  it  without 
His  help.  The  third  is,  that  His  help  we  are  sure 
to  receive ;  and,  by  our  acceptance  of  it,  and  our  co- 
operation with  Him,  this  work  can  be  done,  and  is 
done. 

Life  in  this  world  is  a  life  of  conflict.  In  a  part  of 
this  conflict,  we  are  conscious  of  it ;  and  voluntarily 
contend  against  evil,  and  on  the  side  of  good. 
Another  part  of  this  conflict  is  waged  within  us,  and 
for  us,  and  through  us,  by  that  Divine  power  which 
is  fighting  our  battle.  We  may  feel  it  only  as  a 
sc:;son  of  doubt  and  darkness,  of  suffering  and  dis- 
tress. But  here,  too,  we  have  much  to  do  in  deter- 
mining the  issue  of  this  conflict ;  and  if  it  ends  in  the 
victory  of  the  right  over  the  wrong,  we  are  strength- 
ened for  every  farther  conflict.  The  value  of  that 
which  is  done  within  us  and  for  us,  without  our  con- 
sciousness and  cooperation,  consists  in  its  preparing 
us  to  cooperate  in  freedom  and  with  consciousness 
in  the  efforts  of  Divine  Providence  to  reform  us. 
We  undergo  temptations;  we  are  softened  by  suffer- 
ing; calamity  comes  to  weaken  our  selfishness  and 
worldliness,  or  some  strong  excitement  awakes  or 
invigorates  our  good  resolves  and  purposes.  Then 
there  comes  a  time  for  us  to  determine  whether  all 
these  things  are  good  for  us  or  not.  That  time 
comes  when  calmness  and  quiet  return,  and  we 
6 


82 


OUTLINES  OF  THE  PHILOSOPIIY 


come  into  our  ordinary  state  of  feeling  and  of 
life,  and  our  power  of  self-determination  is  restored. 
Then  are  they  —  our  feeling  and  our  life  —  better 
than  they  were?  Are  the  lessons  which  were  taugbt 
us  in. those  states  remembered?  Are  the  resolutions 
we  formed  carried  into  effect  ?  This  is  the  test ;  for 
if  they  are,  we  have  in  character  advanced  a  step 
forward  in  the  way  of  life.  If  they  are  not,  we  have 
fallen  backward.  It  is  one  battle,  one  conflict,'  from 
the  beginning  to  the  end.  And  that  this  battle  may 
be  fought  by  us  and  for  us,  matter  is  here  vested,  so 
to  speak,  in  fixed,  indurated,  unyielding  forms,  by 
which  it  is  capable  of  resisting  us,  and  reacting 
against  us.  Moments,  or  it  may  be  hours,  of  peace 
occur  when  we  rest  from  the  conflict,  and  a  foretaste 
of  the  peace  we  may  enjoy  hereafter  is  given  us. 
But  soon  the  battle  begins  again  ;  and,  during  the 
whole  of  earthly  life,  every  man  is  more  or  less  com- 
pelled to  do  or  to  be  what  he  would  not  do  or  be, 
and  more  or  less  fettered  and  constrained  by  his 
surroundings. 

This  is  the  universal  doom  ;  because  to  all  men  is 
given  the  capacity  and  opportunity  of  preparing  for 
another  life;  and  this  work  can  only  be  done  in,  by, 
ami  through  effort  and  conflict.  Therefore,  this  re- 
sisting and  reacting  world  is  given  us  wherein  we 
may  do  this  work.  This  work  of  establishing  a  per- 
manent character  is  done  by  all  who  live :  they  can 


OF  THE  NEW  CHUECII. 


83 


not  help  doing  it ;  but  they  may  do  it  as  they  choose. 
They  cannot  help  becoming  here  that  which  they 
will  continue  to  be  hereafter.  But  they  may  be- 
come whatever  they  choose  to  become.  Then  they 
die;  that  is,  they  enter  into  another  life,  —  another 
way  of  living.  And  what  is  the  world  in  which  they 
then  live? 

If  we  live  in  this  world  to  prepare  for  that  world, 
it  would  seem  reasonable  to  believe  that  the  two 
worlds  cannot  be  altogether  different.  We  serve 
here  an  apprenticeship  to  the  art  of  living  happily. 
Assuredly,  the  way  in  which  we  are  to  live  when 
our  apprenticeship  is  over  cannot  be  so  totally  un- 
like our  life  here,  that  the  habits  we  here  form  of 
loving  and  of  living  cease  at  once  at  death,  and  are 
impossible  in  that  condition  of  being  to  which  we 
are  introduced  by  death.  Of  what  value  or  what 
efficacy  could  such  a  preparation  be  ?  How  could  it 
be  a  preparation  ? 

But  if  on  this  ground  we  assume  a  measure  of 
similarity  between  these  two  lives,  tlt^re  are  reasons 
which  compel  us  to  believe  that  there  are  also  im- 
portant differences.  We  have  left  the  material  body 
behind  us.  We  live  here,  to  prepare  by  effort  and 
by  conflict  for  the  other  life ;  and  a  hard,  unyield- 
ing material  world  is  given  us  for  that  purpose.  We 
live  there,  not  to  prepare  for  that  world,  but  to 
manifest  and  develop  the  preparation  we  have  made 


84 


OUTLINES  OF  THE  PHILOSOPHY 


in  this  life ;  and  the  world  we  there  live  in  is  not 
the  hard,  unyielding  material  world  we  live  in  here. 
We  have  gone  away  from  the  world  in  which  the 
substance  of  being;  is  vested  in  resisting:  and  indu- 
rated  forms.  That  resistance  and  reaction  against  us 
were  needed  while  the  conflict  of  preparation  was 
going  on.  But  the  conflict  is  over ;  and,  instead  of  it, 
we  have  now  its  result.  The  same  Divine  substance 
is  where  we  are  after  death,  which  gave  us  bodies  and 
an  external  world  before  death;  it  gives  us  now 
spiritual  bodies,  and  an  external  world  formed  of 
spiritual  substance.  This  substance,  as  spiritual 
substance,  is  as  exquisitely  adjusted  to  our  senses, 
and  through  them  to  our  minds,  as  it  was  as 
matter.  It  is  as  perfectly  adapted  to  our  needs  now 
as  it  was  before,  and  becomes  for  us  an  external 
world  as  it  did  before.  But  we  no  longer  need  the 
assistance  or  the  encumbrance  of  indurated  and  re- 
acting matter,  and  we  are  delivered  from  it.  But 
how  can  this  be,  if  we  have  spiritual  bodies  composed 
of  organs  of  sense?  If,  in  those  bodies,  we  live  in 
an  external  world  composed  of  spiritual  substance, 
which  is  adapted  to  our  spiritual  bodies  and  their 
organs  as  perfectly  as  the  material  external  world 
was  adapted  to  our  material  bodies  and  then- 
organs,  how  can  that  spiritual  substance  be  more 
yielding  or  less  refractory  than  material  substance 
is  here  ? 


OF  THE  NEW  CHURCH. 


85 


An  answer  can  be  given  only  by  some  considera- 
tion of  Space  and  Time.  The  strongest  intellects 
have  been  exhausted  in  the  effort  to  say  precisely 
what  these  are.  I  do  not  propose  to  present  the 
metaphysical  views  which  have  been  held,  nor  to 
add  another  to  them ;  but  shall  confine  myself  to 
those  things  which  are  certain.  In  the  first  place, 
they  are  not  entities;  they  are  not  things  which 
have  a  distinct  and  positive  existence  by  themselves. 
How  far  they  are  products  of  thought,  or  in  what 
words  their  relation  to  thought  may  best  be  ex- 
pressed, has  been  the  subject  of  never-ending  dis- 
cussion. I  say,  only,  that  they  are  laws  or  effects  of 
thought ;  they  are  these,  whatever  else  they  may 
be.  They  are  laws  or  effects  of  thought ;  or,  if  we 
like  it  better,  we  may  say,  necessities  of  thought. 
"VVe  cannot  think  of  external  things  without  them. 
We  cannot  think  of  any  external  object  without 
thinking  of  it  as  existing  in  time  and  in  space.  Not 
only  are  space  and  time  laws  or  necessities  of 
thought,  but  they  are  as  much  laws  or  necessities  of 
action  as  of  thought ;  for  we  can  perform  no  action 
whatever  except  in  time  and  in  space.  Moreover, 
they  fix  impassable  limits  to  action,  and  exercise  an 
absolute  control  over  it,  and  thought  and  will  are 
powerless  before  them.  I  think  of  the  next  room, 
and  wish  I  were  there ;  but  only,  by  using  so  much 
of  time  and  passing  over  so  much  of  space,  can  I  be 


86 


OUTLINES  OF  THE  PHILOSOPHY 


there.  If  I  think  of  England,  and  wish  to  he  there, 
it  can  he  only  hy  using  much  more  time  and  passing 
over  much  more  space.  If  a  bright  star  attracts  me 
and  I  wish  I  were  there,  time  and  space  are  too  much 
for  me ;  and,  if  there  were  no  other  hindrances, 
would  make  it  impossible.  They  exercise  this  con- 
trol, not  in  motion  only,  but  in  all  action.  I  wish  to 
build  a  house,  and  I  form  a  distinct  idea  of  what  I 
desire  it  to  be ;  but  I  must  appropriate  a  portion  of 
space,  and  use  up  in  suitable  efforts  a  portion  of 
time,  before  my  house  can  be  built.  And  this  is  as 
true  of  every  action ;  for  I  can  not  move  my  finger 
except  in  the  requisite  space  and  time.  I  may 
diminish  these  very  much,  but  escape  from  them  I 
can  not. 

The  reason  of  this  is,  that  space  and  time  are  in 
this  world  vested  in  that  unyielding,  resisting,  and 
reacting  matter  which  is  needed  for  the  purposes  for 
which  we  live  in  this  world,  and  are  thus  made  per- 
manent and  independent  of  men.  But  when  we  die, 
these  purposes  no  longer  exist.  We  are  no  longer 
preparing  to  live,  but  are  living  in  the  way  our  prep- 
aration has  fitted  us  for;  because  we  need  there, 
just  as  we  do  here,  instruments  by  which  we  may 
take  cognizance  of  others,  and  they  take  cognizance 
of  us ;  and  also  need  things  to  use,  and  organs  and 
faculties  by  which  we  make  use  of  them;  we  have 
there  bodies  and  organs  of  sense  and  thought,  and 


OF  THE  NEW  CnUKCII. 


87 


an  external  world  of  inexhaustible  variety.  Because 
we  have  all  these,  and  they  are  so  far  like  what  we 
have  known  here  that  our  experience  will  not  be 
lost  upon  us,  we  need  space  and  time  that  we  may 
recognize  ourselves  and  others,  and  make  use  of  the 
things  about  us;  or,  in  one  word,  live.  But  we  no 
longer  need  such  space  and  time  as  we  had  in  this 
world:  we  no  longer  need  their  restraint  and  com- 
pulsion, and  these  pass  away;  but  we  do  need  as 
much  as  before  their  assistance,  and  that  we  have. 
We  may  express  the  difference  in  few  words,  thus: 
In  this  world,  space  and  time  control  thought  and 
will ;  in  that  world,  thought  and  will  control  space 
and  time. 

For  example :  Things  there  have  shape  and  place ; 
they  are  near  together  or  far  apart ;  we  move  through 
space  to  approach  another  or  go  from  him  when  we 
wish  to  do  so ;  and  we  see  things  moving,  slowly  or 
rapidly,  through  space.  To  that  extent,  we  have 
the  assistance  or  instrumentality  of  space  and  time ; 
but  they  no  longer  obstruct  us.  We  move  through 
spiritual  space  and  time  by  thought  and  will,  as  we 
will,  without  painful  effort.  If  they  whom  we  de- 
sire to  see  and  to  be  with  at  any  moment  are  far 
off,  the  thought  and  the  desire  brins;  us  together. 
Thought  and  desire  produce  presence  in  this  world, 
but  they  do  this  subject  to  the  impediment  of  space 
and  time ;  and,  in  some  cases,  this  impediment  can 


ss 


OUTLINES   OF  THE  PHILOSOPHY 


not  be  overcome.  Thought  and  desire  produce  pres- 
ence in  the  other  world ;  and  space  and  time  have 
no  power  to  hinder  it. 

Externals  are  created  through  internals,  or  the 
objects  of  sense  through  and  by  thought  and  affec- 
tion. All  the  various  things  about  us,  which  together 
compose  the  world  in  which  we  live,  were  created 
through  and  by  the  things  within  human  minds, 
—  or  the  thoughts  in  their  understanding,  and  the 
affections  in  their  will.  This  law  is  in  full  force 
now,  and  in  this  world,  but  is  almost  wholly  con- 
cealed from  us.  In  the  other  world,  it  is  not 
only  in  full  force,  but  always  cognizable.  There 
we  are  minds,  or  thoughts  and  affections;  they 
compose  us,  and  constitute  our  personality  and  our 
identity;  but  not  they  alone.  If  we  try  to  think 
of  disembodied  mind;  of  thinking  while  there  is 
nothing  that  thinks,  of  loving  while  there  is  nothing 
that  loves,  of  acting  while  there  is  nothing  that 
acts,  —  we  soon  find  that  we  are  trying  to  think 
of  that  which  can  be  only  nothingness.  There  we 
are,  in  essence,  minds;  and  so  we  are  here.  There 
we  are,  in  existence,  as  much  as  we  are  here,  minds 
in  bodies,  exquisitely  organized,  and  surrounded 
with  a  world  exquisitely  adapted  to  us.  Here,  it  is 
through  minds  that  bodies  are  formed  in  adaptation 
to  them,  and  the  world  around  us  is  formed  in  adap- 
tation to  us.    But  we  know  it  not.    There,  too,  our 


OF  THE  XEW  CHUKCH. 


89 


bodies  and  our  external  world  are  created  through 
our  minds,  and  in  adaptation  to  them.  And  there 
we  know  that  it  is  so. 

Here  and  hereafter,  the  external  world  is  created, 
through  or  by  the  instrumentality  of  the  internal 
world.  But  here,  the  external  world  of  each  person 
is  not  formed  through  or  by  his  thoughts  or  affec- 
tions. Here,  men  of  all  kinds  mingle ;  for  the 
purposes  of  this  life  require  that  it  should  be  so. 
An  external  world  which  corresponded  to  one 
man  would  not  suit  his  neighbor.  The  external 
world  of  mankind  is  therefore  the  common  resul- 
tant of  the  thought  and  affection  of  mankind 
through  an  indefinite  period ;  and  is  vested  in  en- 
during matter,  which  gives  it  a  measure  of  perma- 
nence. There,  the  law  of  affinity  brings  those  to- 
gether who  are  interiorly  like  each  other ;  and 
the  external  world  about  each  society  corresponds 
to  all  who  are  within  it.  Because  it  is  not  vested 
in  hard  and  enduring  matter,  it  changes  as  they 
change.  It  is  as  permanent  as  their  states  are ; 
and,  therefore,  in  its  general  features,  may  be  more 
permanent  than  any  thing  on  earth,  while  in  its 
details  it  may  be  changeful,  because  it  is  always 
the  mirror  of  those  whom  it  corresponds  to  and 
represents. 

So  long  as  we  live  in  this  world,  we  live  here  for 
a  definite  purpose,  and  we  live  only  for  that  pur- 


90 


OUTLINES  OF  THE  PHILOSOPHY 


pose ;  and,  therefore,  when  that  purpose  is  accom- 
plished, as  far  as  it  will  be  here,  we  die  and  go  else- 
where. So  long  as  we  live  here  for  that  purpose, 
we  live  in  surroundings  adapted  thereto,  and  think 
and  feel  accordingly.  It  must  be  very  difficult 
therefore  for  us,  while  we  live  here,  to  form  an 
exactly  defined  idea  of  a  life  and  a  world  so  dif- 
ferent from  this,  as  that  life  and  world  must  be. 
And  yet,  if  it  be  one  which  we  enter  upon  at 
death,  and  we  are  there  the  same  persons  which  we 
are  here,  that  life  can  hardly  be  so  different  from 
this,  that  it  must  be  impossible  to  form  any  idea  of 
it.  The  two  essentials  which  are  not  to  be  lost  sight 
of  in  our  efforts  to  form  this  idea  are,  first,  that  we 
are  the  same  persons  there  as  here,  and  need  and 
have  an  external  world  suited  to  our  needs  and 
capacities.  The  second  is,  that  there  we  are  free 
from  that  oppressive  control  of  matter,  and  time, 
and  space,  which  would  not  be  useful  to  us  there. 
Through  us  are  formed  our  surroundings,  and  they 
are  such  as  we ;  that  is,  as  our  thoughts  and  af- 
fections make  them.  They  are  our  inner  selves 
projected  into  outness,  so  to  speak;  and  thus 
they  constitute  an  external  world,  which  cannot 
but  be  exactly  adapted  to  our  wants,  our  capaci- 
ties, and  our  use,  and  a  mirror  in  which  we  see 
ourselves. 

Let  us  sum  up  what  has  been  said  of  this  world 


op  the  sew  cnuEcn. 


91 


and  of  the  other,  of  the  likeness  between  them  and 
the  difference  between  them.  We  have,  as  St.  Paul 
says,  a  spiritual  body.  We  have  that  body  now. 
It  is  within  the  material  body,  and  fills  it,  and 
gives  life  to  it ;  for  the  material  body  without  the 
spiritual  body  is  only  dead  matter.  The  spiritual 
eyes  look  through  the  material  eyes,  the  spiritual 
ears  hear  through  the  material  ears,  the  spiritual 
fingers  feel  through  the  material  fingers.  In  other 
words,  the  soul  while  in  the  material  body  makes 
that  body  live,  and  through  it  perceives  the  things 
of  this  material  world.  We  die.  Our  material  eyes, 
ears,  and  fingers  remain  for  a  time  just  what  they 
were.  But  they  neither  see,  nor  hear,  nor  feel. 
Why?  Because  the  spiritual  body  is  withdrawn 
from  them ;  and  this  is  all  that  death  means.  Our 
spiritual  body  rises,  —  that  is,  we,  in  our  spiritual 
body,  rise  from  the  material  body.  Then  we  are  in 
a  spiritual  body,  which  is  like  our  material  body  in 
limbs,  members,  organs,  and  senses.  If  our  spirit- 
ual body  had  not  had  all  these,  those  of  our  material 
body  would  not  have  lived  ;  for  they  would  have 
been  only  dead  matter,  which  they  become  as  soon 
as  the  spiritual  body  leaves  them. 

If  we  rise  in  a  spiritual  body,  which  is  like  our 
material  body,  we  need  an  external  world  to  live 
in  and  to  make  use  of,  just  as  much  as  we  needed 
it  here.  And  we  have  it  just  as  much.  Why  should 


92 


OUTLINES  OF  THE  PHILOSOPHY 


we  not  ?  This  natural  world  is  formed  primarily 
of  pure  substance ;  and  the  mind,  acting  through 
the  senses,  perceives  it  as  this  world,  and  as  all 
things  in  it.  That  same  substance  is  there  also. 
And  there  the  mind,  acting  through  the  senses, 
perceives  the  spiritual  world  as  it  perceives  this 
world  while  here.  To  our  mind  and  our  spiritual 
senses,  the  spiritual  world  is  the  same  thing  that 
the  material  world  is  to  our  mind  and  our  senses 
when  we  are  clothed  with  a  material  body.  In 
some  respects  it  is  the  same  thing.  But  it  differs 
in  other  most  important  respects.  This  life  is  a 
life  of  preparation  through  conflict;  therefore,  the 
things  of  this  world  are  vested  in  un tractable,  in- 
durated, and  resisting  forms.  It  would  not  be  well 
for  us  to  command  them  absolutely  by  our  will;  for 
the  very  purpose  for  which  we  live  here  is  not  to 
indulge,  but  to  resist,  our  will,  and  change  it  by  con- 
flict. And  during  this  life,  the  things  around  us  are 
just  such  as  may  help  us  to  fight  the  battle  of  life. 
Mind  and  will  have  some  power  over  them,  but  that 
power  is  imperfect  and  obstructed;  and  when  we 
wish  to  have  our  own  way,  this  world  often  answers 
No.  The  other  life  is  not  a  life  of  preparation.  That 
work  is  over;  and  the  life  there  is  one  of  result 
and  consummation.  Therefore,  we  do  not  need  this 
resistance  of  unyielding  matter,  and  we  do  not  have 
it.    Spiritual  substance  is  no  longer  clothed  in  un- 


OF  THE  NEW  CHURCH. 


93 


tractable,  indurated,  and  resisting  forms,  but  is 
spiritual  substance  only.  All  tbe  things  of  that 
world  are  the  ready  instruments  of  mind  and  will  ; 
and  mind  and  will  have  there  a  supreme  control  of 
their  external  world. 


94 


OUTLINES  OF  THE  PHILOSOFHY 


CHAPTER  VI. 

THE  WORLD  OF  SPIRITS. 

We  always  have  a  spiritual  body.  While  we  live 
in  this  world,  this  spiritual  body  is  clothed  with  a 
material  body.  It  fills  this  material  body  and  ani- 
mates it.  The  material  body  lives  only  because  the 
spiritual  body  fills  and  animates  every  part  of  it. 
At  death,  the  spiritual  body  is  withdrawn  from  the 
material  body.  The  material  body,  by  reason  of 
age,  disease,  or  injury,  becomes  so  ill  adapted  to  the 
spiritual  body,  that  the  spiritual  body  can  no  longer 
fill  and  animate  and  act  through  the  material  body. 
Then  it  leaves  the  material  body,  and  lives  out  of  it. 
This  is  death.  The  spiritual  body  is  not  created  by 
or  at  death.  It  is  only  separated  from  the  material 
body  by  death.  It  does  not  then  begin  to  live,  for 
it  always  lived  within  the  material  body,  and  gave 
life  to  this  body ;  but  it  ^hen  begins  to  live  as  only  a 
spiritual  and  substantial  body,  and  not  within  a 
material  body. 

While  we  live  within  a  material  body,  or  upon 
earth,  we  live,  as  has  been  repeatedly  said,  for  the 


OF  THE  NEW  CHURCH. 


1)5 


purpose  of  preparing  for  a  life  out  of  the  material 
body.  This  preparation  is  made  by  determining  our 
will,  our  character,  our  ruling  love.  What  that  love 
is,  we  are.  What  that  love  is  at  death,  we  remain. 
But  with  very  few  persons  is  this  ruling  love  fully 
developed  and  freed  from  all  disguise  and  all  admix- 
ture, so  long  as  they  live  on  earth.  With  all,  or 
nearly  all,  habits  are  formed,  motives  felt,  and  affec- 
tions indulged,  which,  in  a  greater  or  less  degree, 
conflict  with  and  modify  their  ruling  love,  and  per- 
haps conceal  it  even  from  themselves.  In  this  con- 
dition we  pass  into  the  spiritual  world  and  begin  to 
live  there.  But  this  is  not  the  condition  in  which 
we  are  to  live  forever.  That  must  be  a  condition  in 
which  the  ruling  love  is  freed  from  all  conflicting  or 
qualifying  influences.  Our  external  must  be  at  one 
with  our  internal.  That  is  to  say,  our  life  in  action, 
our  manifested  character,  must  be  the  same  with  our 
inmost  life  or  love.  If  we  live  in  this  world  to  pre- 
pare for  the  other  world  by  determining  here  what 
our  character  shall  be  there,  so,  in  the  first  stage  of 
our  existence  there,  we  prepare  for  living  in  that 
character  in  a  complete,  unimpeded,  and  manifested 
manner. 

This  result  is  attained  through  various  means,  and 
in  a  shorter  or  a  longer  time.  These  means  are 
adapted  to  the  end  they  are  to  produce  by  Him  who 
knows  perfectly  what  we  are  within,  and  how  we 


96 


OUTLINES  OF  THE  PHILOSOPHY 


may  best  become  without  that  which  we  are  within. 
They  may  take  the  form  of  instruction,  or  of  disci- 
pline; and,  if  need  be,  of  painful  discipline;  and  they 
are  continued  until  their  end  is  accomplished  and 
the  nual  result  reached.  When  that  end  is  accom- 
plished, the  result  is  that  the  man  stands  forth  the 
embodiment  and  personification  of  his  ruling  love, 
which  governs  every  feeling,  every  thought,  every 
word,  and  every  act.  Precisely  what  he  is,  he  seems 
to  be ;  and  he  is  known  to  be  that,  and  only  that,  by 
himself  and  by  others.  Disguise  is  uo  longer  possi- 
ble, and  is  not  desired  or  attempted.  There  is  no 
longer  any  conflict  of  motives,  or  uncertainty  of  pur- 
pose, or  wavering  in  act.  The  man  is  wholly  him- 
self; and  that  which  he  is,  he  is  for  eternity. 

A  principal  means  by  which  this  end  is  accomplished 
consists  in  bringing  the  will  and  the  understanding, 
the  affections  and  the  thoughts,  the  belief  and  the 
love,  into  unity.  This  is  never  completely  the  case 
in  this  world.  In  most  men,  the  knowledge  and  the 
belief  are  above  the  love  and  the  life ;  in  some  they 
are  below.  In  all  men  there  is  more  or  less  of  con- 
tradiction between  that  which  they  desire,  and  per- 
haps do,  and  that  which  they  know  to  be  right,  and 
perhaps  inwardly  love.  St.  Paul  says,  "What  I 
would,  that  I  do  not;  but  what  I  hate,  that  I 
do."  There  are  those  who  are  always  aware  how 
much  their  affections  and  desires  fall  short  of  what 


OF  THE  NEW  CHURCH. 


97 


the  truth  they  know  requires  of  them ;  and  they  are 
earnest  in  their  efforts  to  bring  them  into  harmony, 
and  lament  the  inherited  tendencies  or  other  evil  in- 
fluences which  obstruct  their  efforts.  None  in  this 
world  complete  this  work,  because  none  subdue  and 
suppress  perfectly  all  tendencies  to  wrong.  But  in 
the  other  life,  if  the  ruling  love  is  good,  by  various 
means  which  infinite  wisdom  supplies,  it  works  it- 
self clear  of  whatever  conflicts  with  it.  And  then 
there  conies,  to  those  who  are  good,  peace  —  the 
peace  of  God,  which  passes  all  understanding  that  is 
possible  in  this  life. 

The  state  or  condition  in  which  these  changes  are 
going  forward,  and  which  cause  not  au  alteration  of 
the  essential  character,  but  a  development  and  mani- 
festation of  it,  Swedenborg  calls  "  The  world  of 
Spirits;"  giving  it  this  name,  I  suppose,  because 
those  who  are  in  that  state  have  left  the  natural 
body,  and  are  therefore  spirits,  but  are  not  yet 
angels,  nor  have  they  yet  gone  down  to  be  with 
those  who  have  chosen  not  to  be  angels. 

To  some  readers  the  thought  may  occur,  Why 
carry  forward  into  the  other  world  the  struggles  and 
limitations,  and  slow  and  wearying  progress  of  this? 
If  at  death  the  question,  what  we  are,  is  settled,  He 
who  reigns  there  might  surely  assign  us  our  place 
without  waiting  for  the  result  of  this  tedious  proc- 
ess. "We  may  answer :  He  reigns  in  this  world  as 
7 


98 


OUTLINES  OF  THE  PHILOSOPHY 


in  that;  and  yet  we  know  that  life  here  is  a  series, 
and,  it  mny  be,  a  long  and  painful  series,  of  efforts, 
and  alternate  success  and  disappointment;  and  prog- 
ress is,  at  best,  gradual  and  slow  and  interrupted. 
That  is  the  way  of  God  in  all  of  His  working  that 
we  know  ;  and  it  is  but  reasonable  to  infer  some 
analogy  between  the  known  and  the  unknown,  or 
between  life  in  this  world  and  the  life  of  the  same 
persons  in  the  next  world. 

We  might  think  this,  even  if  we  could  see  no 
reason  why  this  should  be  so,  either  here  or  there. 
But  we  may  see  a  reason  for  it,  —  not  the  reason ; 
not  the  whole  council  of  God,  but  a  reason.  For 
we  may  find  it  in  the  truth  that  God  does  all  of  His 
work  through  living,  rational,  moral,  and  free  agents, 
which  can  be  done  in  that  way.  The  greatest  bless- 
ing He  can  confer  on  them  is  that  of  doing  His 
work,  or  working  with  Him.  The  best  evidence  of 
His  infinite  goodness  is  in  the  fact  that  He  has 
given  to  His  creatures  this  power  of  working  with 
Him.  All  of  His  creatures,  even  to  the  components 
of  the  inanimate  world,  are  His  instruments,  and 
are  always  doing  His  work.  To  man  alone  is  given 
the  power  of  doing  this  consciously  and  rationally, 
and  in  his  freedom,  or  by  his  voluntary  choice.  God 
has  given  to  man  the  ownhood  of  himself.  This  is 
equally  true  while  he  is  living  in  this  world  and 
preparing  for  the  other ;  and  while  he  is  in  the  world 


OF  TOE  NEW  CHURCH. 


00 


of  spirits,  removing  from  his  character  all  that  dis- 
guises it  or  conflicts  with  its  ruling  principles;  and 
also  when  this  work  too  is  done,  and  he  takes  the 
place  he  has  made  himself  fit  for. 

Through  all  this  course  he  cannot  take  one  step, 
except  by  the  strength  given  him.  Through  it  all 
he  is  guided,  led,  and  helped  in  every  possible  way 
that  does  not  take  from  him  his  freedom,  or  his 
power  to  make  of  himself,  and  to  be  himself,  what 
he  would. 

In  the  beginning  of  life  it  is  impossible  for  us  to 
have  any  other  thought  than  that  we  live  from  our- 
selves, with  divers  hindrances  to  our  will,  which  we 
contend  against  as  we  can.  Afterwards,  we  get 
glimpses  of  the  truth  that  we  live  from  God,  and 
under  His  government ;  and  must  obey  Him  if  we 
would  be  happy.  So  it  is  in  the  life  of  every  man ; 
and  so  it  has  been  in  the  life  of  mankind.  "We  have 
reached  a  point  in  human  progress,  in  which  we  can 
at  least  begin  to  see,  if  we  will,  that  we  live  from 
Him,  and  constantly  from  Him,  in  the  highest  and 
most  absolute  sense ;  that  we  depend  upon  Him  for 
life,  and  all  that  constitutes  life,  perfectly  and  con- 
stantly ;  and  that,  while  He  is  ever  doing  all  that 
infinite  love  can  prompt  and  infinite  wisdom  dis- 
cern, which  will  help  us  to  make  our  destiny  a  happy 
one,  that  destiny  and  that  happiness  are  placed  in 
our  own  hands. 


100 


OUTLINES  OF  THE  PHILOSOPHY 


They  are  now  taught  this  great  truth,  who  are 
willing  to  learn  it.  Only  they  can  learn  it ;  and  they 
must  learn  it  for  themselves,  and  in  their  own  free- 
dom :  they  must  see  it  through  their  own  mental 
eyes.  Very  imperfectly  can  any  see  it  now.  Very 
dimly,  and  only  in  a  most  general  way,  and  as  a 
mere  possibility,  can  some  see  it ;  and  in  the  vision 
of  others  it  will  be  distorted.  Slowly  the  day  may 
come,  which  this  dawning  light  promises.  But  it 
will  come  surely,  and  as  soon  as  shall  be  permitted 
by  that  law  of  our  being,  which  enables  these  gifts 
of  Divine  Mercy  to  reach  us  only  as  fast  and  as  fully 
as  we  can  be  brought  into  a  condition  to  receive 
them  willingly,  and  with  all  our  hearts.  But  still 
there  is  for  us  the  hope,  that  if  this  willingness  be 
established  within  us  as  of  our  life,  we  may,  after 
death  has  cast  this  body  and  its  defilements  aside, 
have  our  darkness  enlightened,  our  weakness 
strengthened,  and  the  stains  of  this  world  cleansed 
away;  and  all  that  is  within  us  of  true  life,  even  if 
it  be  no  more  than  a  living  germ,  developed  into  the 
fulness  of  its  stature,  whatever  that  may  be. 


OF  THE  NEW  CHURCH. 


101 


CHAPTER  VII. 

DEGREES. 

One  of  the  novel  doctrines  of  this  new  philosophy 
is  that  of  "Degrees."  It  continually  presents  itself 
in  the  consideration  of  this  philosophy,  and  it  may 
be  well  to  offer  now  a  brief  sketch  of  it. 

Degrees  are  of  two  kinds.  One  of  them  is  that 
by  which  a  thing  grows  larger  or  smaller,  and  be- 
comes more  or  less,  without  change  in  its  nature. 
Thus,  that  which  is  warm  may  grow  warmer,  or  less 
warm ;  that  which  is  bright,  more  or  less  bright ; 
that  which  is  sweet,  more  or  less  sweet,  —  and  so  on 
indefinitely.  Such  degrees  as  these  Swedenborg 
sometimes  called  continuous  degrees,  for  they  run 
into  one  another  by  a  certain  continuity.  The  thing 
which  changes  in  this  way  makes  no  change  in  its 
nature  or  essential  character;  it  remains  always  on 
the  same  plane  of  being,  or  on  the  same  level ;  as 
for  example  when  it  changes,  by  increase  or  dimi- 
nution, from  larger  to  smaller,  from  finer  to  grosser, 
or  from  rarer  to  denser,  —  as  when  the  air  so  changes 
but  always  remains  air.    And  as  through  all  these 


102 


OUTLINES  OF  TIIE  PHILOSOPHY 


changes  the  thing  remains  on  the  same  plane  of 
being,  these  degrees  are  also,  and  perhaps  better, 
called  degrees  of  Breadth. 

There  are,  however,  degrees  of  another  kind  ;  not 
continuous,  but  discrete,  —  by  which  word  we  mean 
distinctly  separate.  A  thing  changing  by  these 
degrees  becomes  another  thing;  it  is  higher  or 
lower  than  it  was  before  in  the  scale  of  being; 
and  these  discrete  degrees  are  therefore  called  de- 
grees of  Height.  The  most  general  example  I  can 
give  of  them  is  end,  cause,  and  effect.  The  end 
is  that  for  which  all  that  follows  is.  It  moves,  or 
puts  in  action  the  cause,  which  then  produces  the 
effect  that  is  sought.  In  that  effect  the  cause  is 
operative,  and  the  end  is  satisfied.  Of  these  three 
degrees  the  end  is  highest,  the  cause  intermediate, 
and  the  effect  lowest ;  or,  we  may  say,  the  end  is 
first,  the  cause  intermediate,  and  the  effect  last. 
These  three  degrees  belong  necessarily  to  every 
tiling  which  exists;  for  whatever  exists,  exists  for 
6ome  purpose  which  would  not  be  accomplished  if  it 
did  not  exist;  and  it  exists  because  for  this  end  it  is 
caused  to  exist;  and  it  is  itself  the  effect  of  the  end 
operating  through  the  cause.  By  the  "  end "  thus 
used  is  meant  much  the  same  —  but  not  precisely 
the  same  —  as  the  "final  cause"  of  the  old  philoso- 
phies; while  what  I  call  simply  the  cause  is  there 
called  the  "proximate"  or  "efficient  cause;"  but  I 


OF  THE  NEW  CHURCH. 


103 


prefer,  and  use,  Swedenborg's  phraseology  of  end, 
cause,  and  effect. 

Another  illustration  of  this  same  triad  may  be  seen 
in  affection,  thought,  and  act.  There  can  be  no  act, 
unless  there  be  first  some  affection  or  feeling  in  the 
form  of  wish  or  desire  for  the  act.  This  affection 
prompts  the  thought,  and  through  the  thought  it 
causes  the  act.  It  is  obvious  that  a  man  would  not 
and  could  not  do  anything,  if  perfectly  devoid  of  ail 
affection  or  desire ;  for  these  are  the  motive  force 
that  sets  in  action  all  motion,  and  without  them 
there  could  be  no  action.  But  it  is  equally  cer- 
tain that  this  desire  or  wish  acts  only  through  the 
thought  which  it  excites.  Although  a  man  had  a 
desire,  however  strong,  if  he  had  no  capacity  for 
thought,  he  would  not  be  conscious  of  any  desire, 
or  know  that  he  had  such  a  desire;  and  still  less 
would  he  know  how  to  carry  this  desire  into  effect. 
But  the  desire  sets  him  thinking;  he  becomes  con- 
scious of  his  desire,  and  devises  the  way  of  gratify- 
ing it;  and  then  he  does  gratify  it  in  the  appropriate 
act. 

These  three  discrete  degrees  exist  in  every  act; 
but  there  are  also  all  manner  of  continuous  degrees 
in  each  of  them,  or  in  the  strength  of  the  affection 
or  desire,  in  the  adequacy  of  the  cause,  and  in  the 
completeness  of  the  act.  This  man  desires  earnestly 
to  have  a  house  ;  and  the  desire  prompts  multitudi- 


104  OUTLINES  OF  THE  PHILOSOPHY 


nous  thoughts  about  it,  as  to  how  he  shall  hire  the 
house  that  comes  nearest  to  his  wishes ;  or,  if  he 
builds,  he  reflects,  and  confers  with  experts,  until  he 
has  decided  what  plan  within  his  means  will  best 
suit  his  wish,  and  then  he  thinks  out  and  provides 
the  ways  of  building  his  house,  and  at  last  builds  it. 
That  man  or  that  boy  desires  to  know  how  to  read ; 
he  thinks  of  the  means  by  which  he  may  learn  to 
read ;  and  then, by  long-continued  use  of  these  means, 
he  acquires  some  measure  of  this  learning,  and  reads, 
and  completes  his  knowledge,  more  or  less,  by  prac- 
tice. This  girl  wishes  to  play  upon  a  piano  ;  uses 
the  means  which  she  thinks  best  adapted  to  enable 
her  to  do  this,  and,  after  more  or  less  practice,  plays, 
better  or  worse. 

In  all  these  instances  it  is  obvious  that  there  is  a 
specific  desire  or  affection ;  that  this  prompts  the 
thoughts  specifically  adapted  to  the  desire,  and,  by 
means  of  them,  carries  the  desire  into  effect.  But 
presently,  the  man  learns  to  read  so  well  that  he  is 
perfectly  unconscious  of  the  wish  to  read  each  word, 
or  of  the  thought  that  reads  it,  or  of  the  motions  of 
his  fingers  by  which  he  turns  the  pages.  The  girl 
practises  diligently  for  years,  and  at  last  she  will 
play  a  piece  of  familiar  music,  conversing  with  those 
who  sit  by  her  side,  unconscious  of  the  wish  or  the 
thought  which  eause>  her  fingers  to  strike  the  keys; 
and  she  is  equally  unconscious  that  she  strikes  them, 


OF  THE  NEW  CHURCH. 


105 


and  does  not  know  that  she  hears  the  sounds  she 
makes,  unless  some  mistake  or  discord  calls  her  atten- 
tion to  them  ;  then  the  desire,  the  thought,  the  effect, 
all  come  again  into  consciousness,  and  she  corrects 
the  mistake.  Perhaps  the  most  universal  instance 
of  the  same  kind  is  in  walking.  At  first,  this  is 
learned  by  the  process  of  desiring  and  thinking  out, 
and  then  taking,  each  step.  At  last  we  walk  with- 
out any  thought  of  the  steps  we  take,  unless  some- 
thing calls  our  attention  to  them.  I  have  read  that 
the  late  Dr.  Chalmers  usually  counted  his  steps  as  he 
walked ;  and  this  habit  became  so  fixed,  that  he  did 
it  without  effort,  and  without  its  interfering  with 
any  conversation  he  might  be  carrying  on,  and  per- 
haps without  consciousness  unless  his  attention  was 
called  to  it. 

It  has  become  rather  a  fashion  in  modern  philoso- 
phy to  deny  that  there  is  desire,  or  thought,  or  inten- 
tion, in  these  cases  where  habit  has  made  the  desire, 
the  thought,  and  the  act  so  easy  as  to  be  unnoticed. 
The  effects  are  sometimes  said  to  be  produced  by  "  re- 
flex action,"  a  phrase  recently  invented ;  or  the  mo- 
tions have  become  automatic  (that  is  to  say,  they  do 
themselves),  through  habit.  But  this  is  a  mistake. 
These  motions  are  just  as  voluntary;  that  is,  they 
are,  each  of  them,  as  much  the  result  of  a  specific 
desire,  thought,  and  purpose,  as  those  earlier  motions 
of  the  same  kind,  which  required  a  strong  desire  and 


106 


OUTLINES  OF  THE  PHILOSOPHY 


an  earnest  effort  in  the  beginning,  but  of  which  the 
strength  and  the  earnestness  have  gradually  lessened 
as  they  became  unnecessary. 

An  important  truth  in  relation  to  these  three  de- 
grees is,  that  as  the  two  higher  terminate  in  the  last 
and  lowest,  all  are  in  that :  all  close  or  ultimate  in 
that.  The  end  is  there  attained ;  the  means  are 
there  operative  and  effectual,  and  thus  the  end  and 
the  means  ultimate  in  the  effect. 

It  has  been  said  that  this  trinity,  or  tri-unity,  of 
end,  cause,  and  effect,  is  universal.  It  is  so,  because 
it  is  supremely  in  God,  the  author  of  all  existence. 
In  Him  it  is  Love,  Wisdom,  and  Power;  all  infinite 
because  His;  and  all  imaged  forth  in  the  love, 
thought,  and  action  of  man,  because  he  is  created  in 
the  likeness  of  God.  His  love  is  an  infinite  desire 
for  such  ends  as  are  proper  to  perfect  love.  His  in- 
finite wisdom  is  one  with  His  love,  and  directs  His 
infinite  power  in  producing  its  appropriate  effects. 
The  effect  is  creation ;  and  in  this  His  love  and  His 
wisdom  are  ultimated. 

Firsts,  intermediates,  and  lasts  (or  ultimates)  are 
in  whatever  exists.  Tbe  universal  end  of  creation  is 
to  be  found  in  God.  In  Him  is  the  divine  desire  or 
purpose  for  which  all  created  things  exist.  They 
are  all  created  by  Him  to  be  His  instruments,  and 
are  all  used  by  Him  as  His  instruments,  whereby 
His  purpose  is  carried  into  effect.    But  this  trinity 


OF  THE  NEW  CHURCH. 


107 


exists  also,  as  has  already  been  said,  in  each  one  of 
the  things  which  exists.  Every  grain  of  sand  exists 
for  the  sake  of  some  use  it  performs  or  subserves. 
It  is  so  created  that  it  may  perform  that  use.  It 
does  perform  it,  and  in  the  use,  which  is  the  last  or 
ultimate  degree,  the  higher  degrees  are  ultimated. 
Nothing  whatever  could  exist  unless  the  end,  cause, 
and  effect  were  in  it;  and  the  end  and  the  cause  are 
ultimated  in  the  effect. 

That  which  is  the  effect  or  ultimate  in  one  series 
may  be  the  instrument  or  mediate  in  another  series; 
indeed,  it  always  is  so  in  one  sense.  Man  may  ac- 
complish a  purpose  in  producing  an  effect,  and  stop 
there,  making  no  use  whatever  of  the  effect.  But 
it  is  never  so  in  Divine  causation.  There,  every 
effect  produced  becomes  at  once  an  instrument  by 
which  a  further  effect  is  produced.  One  series  of 
these  degrees  may  be  found  in  the  Divine  purpose, 
as  the  first;  the  spiritual  world  through  which  and 
by  means  of  which  the  material  world  is  created,  as 
the  intermediate ;  and  the  material  world  itself, 
as  the  effect  in  which  the  higher  degrees  of  this 
series  are  ultimated.  But  then  the  Divine  pur- 
pose or  end  at  once  uses  this  material  world,  and 
every  thing  in  it,  as  the  instrument  for  effecting  a 
further  purpose,  and,  when  this  is  effected,  it  be- 
comes the  instrument  for  an  effect  beyond  it :  and 
this  with  no  exception  and  no  cessation. 


108  OUTLINES  OF  THE  PHILOSOPHY 


"While  this  series  is  in  all  things,  it  manifests  itself 
differently  in  different  things.  It  has  always  a  ten- 
dency to  manifest  itself,  or  come  into  expression 
and  form ;  and  this  is  especially  the  case  in  all 
organisms.  Thus  there  is  in  the  human  body 
that  series  which  is  universal :  the  end  or  purpose 
for  which  it  is,  the  construction  or  mechanism  which 
is  the  instrument  by  which  this  end  is  reached ;  and 
lastly,  the  operation  of  this  mechanism  by  which 
this  end  is  carried  out  into  effect. 

But,  beside  this,  there  is  in  the  very  shape  of  the 
human  body  an  expression  of  this  series.  The  head 
is  at  the  summit,  and  originates  all  movement  or 
action.  The  heart  and  lungs,  and  the  other  viscera, 
are  the  instruments  by  which  the  vital  force  from 
the  brain  disseminates  life  and  strength  and  activity 
through  the  frame  and  causes  all  action.  Then  the 
limbs,  which  are  the  ultimates  of  the  series,  do  the 
work  which  carries  into  effect  the  purpose  for  which 
the  body  or  the  man  exists. 

The  hands  and  the  feet  are  the  ultimates  of  the 
human  body.  They  may  help  us  to  understand  a 
law  laid  down  by  Swedenborg  as  widely  prevailing, 
and  often  referred  to  by  him,  — the  law  that  power 
resides  in  the  ultimates.  In  the  hands  and  feet,  as 
the  ultimates  of  the  human  body,  the  power  of  doing 
the  work  for  which  the  body  exists,  resides.  The 
brain  is  as  far  from  them  as  possible;  they  cannot 


OF  THE  NEW  CHURCH. 


109 


impel  the  blood  like  the  heart,  nor  purify  it  like  the 
lungs ;  nor  can  they  see,  or  hear,  or  smell,  or  taste. 
But  all  that  the  other  organs  do  ends  in  enabling 
them  to  do  their  work.  Cut  off  the  hands  and 
feet,  and  however  well  all  that  remains  may  do 
its  duty,  the  man  is  physically  powerless.  But  let 
them  do  their  duty,  and  the  other  organs  of  the 
body  no  longer  work  in  vain,  for  the  feet  and  hands 
are  the  ultimates  of  all  the  rest,  and  carry  into  effect 
the  end  and  aim  for  which  all  the  rest  work  and 
live. 

Mr.  Tyndall,  in  the  address  to  which  we  have 
already  referred,  says:  "I  discern  in  that  matter, 
which  we  in  our  ignorance,  and  notwithstanding  our 
profound  reverence  for  its  creation,  have  hitherto 
covered  with  opprobrium,  the  promise  and  the  po- 
tency of  every  form  and  quality  of  life."  This  is 
regarded  by  everybody  as  a  declaration  of  material- 
ism. It  would  seem,  indeed,  that  he  himself  re- 
gards it  as  materialism  of  some  sort ;  for  he  goes  on 
to  say  :  "  The  '  materialism '  here  enunciated  may  be 
different  from  what  you  suppose,  and,  therefore,  I 
crave  your  gracious  patience  to  the  end."  Never- 
theless, these  words  have  been  considered  not  only 
as  a  declaration  of  materialism,  but  as  a  bold  state- 
ment of  a  view  held  by  leading  scientists  of  the 
day ;  and  not  hitherto  avowed,  cither  from  timidity, 
or  from  an  opinion  that  the  public  mind  has  not 


110  OUTLINES  OF  THE  PHILOSOPHY 


heretofore  been  prepared  to  look  upon  this  view, 
when  presented  without  disguise  or  veil.  And  it 
has  been  attacked  in  all  quarters,  or  by  religious 
writers  of  every  name;  and,  in  fact,  by  all  but 
those  who  welcome  it,  because  it  is  a  declaration 
of  materialism.  In  all  this  there  seems  to  me 
a  mistake.  I  consider  Mr.  Tyudall's  statement  in 
some  measure  true ;  an  imperfect,  one-sided,  incom- 
plete statement  of  the  truth.  What  it  needs  for 
its  completeness  is  the  farther  truth  that  all  the 
promise  and  potency  in  matter  are  derived  from 
above  matter,  and  are  carried  forth  into  action  and 
effect  by  the  inflow  of  that  which  is  higher  than 
matter. 

The  series  of  end,  cause,  and  effect  have  already 
been  presented  in  many  forms,  and  the  lowest  and 
last  term  of  the  series  has  been  called  its  ultimate  ; 
and  it  has  also  been  stated  as  another  law  of  this 
trinity,  that  its  power  (force,  energy,  vis)  resides  in 
the  ulti  mates.  Of  the  series,  God,  the  spiritual 
world,  and  the  material  world,  —  or  God,  spirit,  and 
matter,  —  the  material  world  or  matter  is  the  ulti- 
mate. This  series  includes  all  that  is.  In  God's 
desire,  design,  or  purpose,  is  the  end ;  or  that  for 
which  all  things  are,  and  which  originates  all  exist- 
ence. He  creates  the  spiritual  world,  and  by  and 
through  tliis  as  the  causal  instrument  employed  He 
creates  the  material  world ;  and  here  the  purpose  of 


OF  TITE  NEW  CHURCH. 


Ill 


God  is  carried  into  effect.  This  purpose  is  the  crea- 
tion of  a  universe  of  beings  to  whom  he  may  impart 
His  own  life,  His  love,  and  His  wisdom,  and  give  it 
to  them  as  their  own ;  while  they,  receiving  life 
from  Him,  and  knowing  that  He  is  their  constant 
Creator  and  Father,  using  their  own  strength  in  the 
acknowledgement  that  it  is  their  own  only  because 
He  gives  it  them  to  be  their  own,  may,  under  His 
guidance,  and  with  His  aid,  enable  Him  to  form  in 
them  a  heavenly  character;  so  that  they,  entering 
into  heaven,  and  there  growing  for  ever  in  this  char- 
acter and  in  the  happiness  belonging  to  it,  satisfy 
the  Divine  purpose.  This  character  is  formed  by 
resisting,  overcoming,  and  putting  away  from  the 
natural  character  whatever  therein  would  tend  to 
mar  or  pervert  the  life  (the  love  and  wisdom)  re- 
ceived from  its  source ;  and  so  permit  that  life  to  be, 
when  it  is  theirs,  a  life  of  love  and  wisdom  that  will 
always,  in  its  own  freedom,  reject  all  evil  and  falsity. 
This  is  heavenly  life.  In  kind  and  in  degree  it  is 
infinitely  diversified,  all  its  varieties  agreeing  only 
in  this,  —  that  they  love  and  choose  good  rather 
than  evil. 

But  the  work  of  forming  this  heavenly  character 
begins  on  earth.  Here,  the  free  choice  and  the  free 
act  of  every  man  determine  his  character  and,  there- 
fore, his  destiny.  Earth,  and  all  its  laws,  forces, 
aud  activities  are  exactly  adapted  to  promote  this 


112  OUTLINES  OF  THE  PHILOSOPHY 


end  ;  and  all  these  laws  and  forces  have  come  down 
to  earth  from  God  through  the  spiritual  world,  that 
they  might  carry  this  end  into  effect.  It  is  carried 
into  effect  just  so  far  as  men  use  the  freedom  and 
the  strength  given  them  aright,  and  so  build  up  a 
heavenly  character.  For  this  end  is,  that  God  may 
have  a  universe  of  beings  to  whom  He  may  impart 
His  own  life,  and  with  His  life  His  happiness,  in  the 
greatest  measure  in  which  a  created  being  can  re- 
ceive it. 

It  might  be  thought  the  Divine  purpose  was  not 
carried  into  effect  on  earth,  where  evil  mingles  so 
abundantly  with  good,  but  only  in  heaven.  It  is 
not  so.  No  one  is  heavenly  in  heaven,  who  did  not 
begin  to  be  heavenly  on  earth.  For  if  one  begins 
on  earth  to  love  good  rather  than  evil,  truth  rather 
than  falsity,  the  love  of  God  rather  than  the  love  of 
self,  the  love  of  others  rather  than  the  love  of  the 
world  for  the  sake  of  self, —  he  begins  to  be  heavenly. 
Immeasurably  small  may  be  this  little  germ  of  a 
true  life,  and  but  little  more  than  nothing  the  taste 
of  heavenly  happiness.  But  if  he  has  begun  to  love 
God  and  his  neighbor,  and  to  hate  selfishness  and 
worldliness,  and  to  desire  deliverance  from  them,  he 
has  begun  to  be  heavenly,  and  already  has  had  some 
slight  foretaste  of  the  happiness  of  heaven  ;  although 
the  new  thing  is  to  him  as  the  manna  in  the  desert, 
and  he  asks,  as  the  Israelites  did,  ''What  is  it?" 


OF  THE  NEW  CHURCH. 


113 


Heavy  the  burdens  which  still  oppress  him,  full  of 
pain  and  weariness  the  conflicts  he  may  pass  through 
before  his  warfare  is  accomplished.  But  he  has 
begun  to  be  heavenly.  In  him  the  Divine  purpose 
for  which  he  came  into  being  is  accomplished.  All 
that  follows  is  a  question  of  degree.  Of  the  accom- 
plishment of  this  Divine  purpose  there  can  be  only 
a  beginning,  a  constant  and  perpetual  beginning, 
which  will  never  have  an  end.  In  the  other  life  the 
burdens  may  fall  off,  the  conflicts  cease,  the  happi- 
ness be  secure  and  great ;  but  it  will  be  ever-grow- 
ing, for,  if  it  were  not  so,  it  would  not  satisfy  the 
infinite  love  of  God.  And  after  the  ages  of  eternity 
have  passed  by,  and  the  wisdom  and  the  happiness 
are  wholly  beyond  our  present  power  of  conception, 
still  it  will  be  only  a  beginning. 

Ages  ago  asceticism  prevailed.  In  eastern  coun- 
tries it  was  formulated  into  the  doctrine  that  the 
universe  had  been  formed  and  was  governed  by 
two  beings  or  principles — one  good  and  one  evil; 
the  good  being  represented  by  the  soul,  and  the 
evil  by  the  body.  When  this  doctrine  was  sup- 
pressed, or  where  it  was  not  held,  the  body  was  still 
regarded  by  many  as  an  incarnation  of  evil.  All  in- 
dulgence of  it  was  wrong,  and  all  mortification  of  it 
a  virtue.  Much  of  this  has  survived  to  our  own 
times,  and  causes  a  modified  and  undefined  belief  in 
many  minds  that  sensuous  pleasure  is  at  best  a  weak- 
8 


114  OUTLINES  OF  THE  PHILOSOPHY 


ness;  and  that,  while  a  moderate  enjoymeut  of  it 
may  be  permitted,  a  contempt  and  rejection  of  it  is 
better  and  safer  for  the  soul. 

Asceticism,  even  in  its  extreme,  may  be  good  for 
those  who  are  unable  to  indulge  at  all  in  sensuous 
pleasure  without  running  into  excess,  impurity,  and 
sin.  And  now  and  always  it  may  be  well  that  sen- 
suous tendencies,  when  very  strong,  should  be 
checked  by  a  belief  that  all  sensuous  enjoyment 
should  be  looked  upon  with  disfavor,  if  these  ten- 
dencies cannot  otherwise  be  resisted.  But,  in  itself 
considered,  asceticism  of  every  kind  and  degree  is 
a  mistake.  The  body  and  the  senses,  with  their 
capacity  of  enjoyment,  are  given  us  to  be  enjoyed ; 
and  the  virtues  of  temperance  and  purity  give  to 
their'  enjoyment  endurance  and  a  more  exquisite 
relish.  Wherever  the  more  general  elements  of 
religion  are  believed,  —  as  that  there  is  a  God  whose 
commands  are  to  be  obeyed,  —  the  rightful  enjoy- 
ment of  the  senses  may  become  itself  religious, 
Strengthening  the  recognition  of  the  goodness  of 
God,  and  the  disposition  to  use  in  His  service 
the  added  strength  which  well-adjusted  recreation 
gives. 

I  have  spoken  of  asceticism  because  this  falsity  is 
closely  akin  to,  and  may  help  to  illustrate,  another 
which  prevails  widely  in  these  days,  and  is  as  much 
a  mistake  as  asceticism.   I  refer  to  that  falsity  which 


OF  THE  NEW  CHURCH. 


115 


fears  or  undervalues  natural  science,  and  regards  it 
as  hostile  to  religious  truth.  This  is  an  extreme, 
a  total,  mistake.  When  we  say  that  natural  truth 
cannot  contradict  spiritual  truth,  we  only  utter  a 
truism  which,  in  some  form  or  other,  is  often  ex- 
pressed. It  is  but  an  application  of  this  more 
general  proposition  that  falsity,  either  natural  or 
spiritual,  must  contradict  truth  of  the  other  kind. 
That  which  is  thought  to  be  truth  of  either  kind 
may  not  be  true,  for  mistake  in  either  direction  is 
very  easy.  Thus,  that  which  is  called  spiritual  or 
religious  truth  may  contradict  natural  science,  be- 
cause it  is  spiritual  falsity  and  not  spiritual  truth; 
and  so  what  seem  to  be  truths  of  natural  science 
may  be  only  its  mistakes,  and  then  they  must  con- 
tradict whatever  is  actual  spiritual  truth. 

Is  there  indeed  any  truth  so  certain  that  it  has 
the  right  to  sit  in  judgment  on  all  propositions  that 
claim  to  be  true  ?  There  can  be  none  such,  but  the 
primary  truths  of  religion.  But  these  are  precisely 
what  many  natural  scientists  deny  to  be  certain 
truths ;  and  they  are  so  far  right,  as  that  however 
certain  a  man  may  rationally  be  of  the  primary 
religious  truths,  he  cannot  have  the  right  to  be  cer- 
tain that  either  his  apprehension  or  his  expression  of 
these  truths  is  beyond  the  possibility  of  mistake. 
Neither  system  of  truth  can  practically  be  made 
the  criterion  for  truths  of  the  other  kind,  for  those 


116  OUTLINES  OF  THE  PHILOSOPHY 


who  are  devoted  to  truths  of  that  other  kind  must 
necessarily  hold  that  it  is  their  truths  which  have 
the  right  of  final  determination  concerning  all 
truths.  Nevertheless,  this  criterion  is  one  which 
men  constantly,  perhaps  inevitably,  apply.  It  is  just 
this  which  makes  so  many  religionists  dread  and 
hate  what  are  called  discoveries  of  science;  and  so 
many  scientists  deny  and  despise  what  are  called 
essentials  of  religious  truth ;  and  so  many  habitually 
regard  the  rapid  and  inevitable  growth  of  science  as 
leading  necessarily  to  the  enfeeblement,  if  not  the 
destruction,  of  religion.  The  fault  or  error  is  some- 
times on  one  side,  and  sometimes  on  the  other,  and 
often  divided  between  them. 

Tyndall  and  Huxley  and  Darwin,  and  other  lead- 
ing scientists,  regard  as  certain  some  at  least  of  the 
results  of  their  scientific  investigation,  and,  because 
they  are  certain,  deny  the  religious  dogmas  which 
are  incompatible  with  these  results;  and  some  of 
their  followers,  although  they  themselves  do  not, 
reject  all  religion  because  it  seems  to  include  or  im- 
ply these  dogmas. 

In  some  cases,  there  is  an  entire  blindness  to  all 
spiritual  truths.  Where  this  is,  religion  would  have 
been  denied  at  any  rate;  for  while  such  persons 
think  they  reject  religious  truth  because  scientific 
truth  opposes  it,  they  would  have  been  as  sure  to 
reject  it  if  presented  to  their  minds  in  any  way. 


OF  THE  NEW  CHURCH. 


117 


They  reject  it  simply  because  they  are  unwilling  and 
therefore  unable  to  accept  it. 

In  other  cases,  natural  truth  has  perhaps  been  dis- 
covered by  means,  and  in  a  way,  appropriate  to  it. 
If  such  persons  acquire  the  habit  of  believing  that 
whatever  is  true  is  discoverable  or  cognizable  in  the 
same  way,  or  by  the  same  process,  and  in  the  same 
temper  of  mind,  and  that  whatever  cannot  be  so  dis- 
covered cannot  be  true,  they  must  necessarily  reject 
religious  truth  ;  for  that  is  to  be  seen  and  known  only 
by  a  process  anil  in  a  temper  appropriate  to  it.  For 
this,  reason  must  be  consulted  and  obeyed ;  but  it 
must  be  a  reason  that  is  not  too  proud  to  listen  to 
revelation,  and  not  so  proud  of  its  own  strength  or 
its  own  work,  that  it  believes  itself  sufficient  alone 
and  of  itself  to  lead  to  all  good  results. 

Perhaps,  however,  the  most  common  cause  for  the 
rejection  of  religious  truth  by  scientists  and  philoso- 
phers is  still  another.  They  are  educated  as  Chris- 
tians in  some  form  or  other  of  what  is  called 
Christian  Faith ;  or,  if  not  so  educated,  they  see 
these  various  forms  all  around  them.  In  none  of 
them  do  they  see  doctrines  which  they  can  reconcile 
with  their  reason  or  their  knowledge.  The  indirect 
influence  of  revelation  upon  them  induces  them  per- 
haps still  to  retain  the  belief  of  a  God  of  some  sort, 
and  of  future  existence  of  some  sort;  and  they  hold 
these  in  a  dim  and  uncertain  way  as  a  hope  or  a 


118  OUTLINES  OF  THE  PHILOSOPHY 


possibility,  and  give  what  seem  to  them  scientific 
or  philosophic  reasons  for  the  belief  or  opinion  tbey 
hold,  utterly  discarding  revelation,  not  knowing  that 
without  the  indirect  effect  of  revelation  no  thought 
of  the  kind  could  have  found  its  way  to  their  minds. 

Or  perhaps,  like  Sir  David  Brewster,  they  adhere 
to  the  religion  in  which  they  were  educated;  hold- 
ing it  during  active  life  rather  loosely,  not  neglect- 
ing its  observances,  but  not  submitting  it  to  investi- 
gation ;  and,  when  old  age  arrives  and  death  draws 
near,  clinging  to  it  more  closely. 

Faraday  —  the  great  and  good  Faraday  —  could 
hold  no  opinion  loosely  or  indefinitely;  he  could  not 
but  be  religious,  he  could  not  but  be  scientific.  But 
that  he  might  hold  both  his  religion  and  his  science, 
he  separated  them  perfectly.  He  placed  himself 
very  positively  on  the  ground  that  they  were  not 
only  distinct  in  their  nature,  but  that  they  had  no 
relation  whatever  which  connected  them  together; 
and,  perhaps,  —  if  I  draw  a  just  inference  from  what 
I  read  in  accounts  of  him  that  I  have  seen,  —  hold- 
ing that  both  would  be  harmed  and  neither  helped 
by  any  effort  to  bring  them  into  harmony.  Accord- 
ingly, as  a  scientific  man,  he  held  on  his  triumphant 
course ;  and,  as  a  religious  man,  he  left  all  his  scien- 
tific knowledge  and  aspiration  and  thought  behind, 
and  adhered  closely  and  earnestly  to  the  peculiar 
views  in  which  he  had  been  brought  up. 


OF  THE  XEW  CHURCn. 


119 


A  better  way  than  this  is  coming;  I  know  not 
how  soon  or  how  slowly:  but  coming  it  certainly  is. 
In  the  mean  time,  let  our  great  scientists  go  on,  and 
perform  the  work  they  are  doing  with  so  much 
energy  and  success.  They  are,  above  all,  scientific 
men  and  philosophers ;  they  must  have  knowledge 
and  philosophy;  they  see  much  in  the  religions 
about  them  which  could  not  be  made  to  harmonize 
with  their  knowledge  or  their  philosophy,  and  they 
are  not  led  to  go  back  to  the  records  of  revelation, 
and  hold  in  their  simplicity  the  truths  they  find.  It 
is  a  pity  when  they  go  out  of  their  way  to  sneer  at 
religion,  —  which  the  most  eminent  among  them  do 
not,  —  for  this  hurts  them  and  others.  But  let  them 
go  on  in  their  course  of  inquiry.  Let  them  learn  all 
that  they  can  about  the  material  world,  its  laws,  its 
forces,  and  its  phenomena.  This  is  a  progress  which 
will  never  end  ;  and,  when  it  is  best  for  mankind, 
a  new  science  will  lay  hold  of  their  results.  A 
science  which  is  no  less  scientific  because  it  is  essen- 
tially and  profoundly  religious.  A  science  which 
will  have  for  its  corner-stone  the  principle  that 
there  is  not,  and  never  was,  and  never  can  be,  a 
truth  of  natural  science  which  has  not  its  correla- 
tive spiritual  truth.  A  science  which  holds  that 
the  Infinite  clothes  itself  in  the  finite;  and  which 
rejoices  in  all  new  light  cast  upon  natural  truth, 
because  it  may  surely  be  reflected  back  upon  spirit- 


120  OUTLINES  OF  THE  PHILOSOPHY 


ual  truth.  Then  will  Science  and  Religion  no  longer 
be  hostile  or  alienated ;  for  each  will  regard  the 
other  as  a  friend  and  assistant,  and  both  will  offer 
their  fruits  to  Him  who  made  them  both,  and  gives 
to  them  both  all  the  life  they  have. 


OF  THE  NEW  CHURCH. 


121 


CHAPTER  VIII. 

OTOHOOD. 

Swede xbokg  frequently  uses  the  Latin  word  pro- 
prium  as  a  substantive.  What  he  means  by  it  can- 
not be  adequately  and  precisely  expressed  by  any 
English  word.  The  adjective  proprius  comes  very 
near  to  the  English  word  "  own."  It  appears  in 
many  English  words;  as  property,  propriety,  appro- 
priate, and  the  like.  In  all  of  these  we  may  see  the 
idea  of  own-ness :  thus,  a  man's  property  is  what  he 
owns.  The  word  is  also  used  to  signify  some  quality 
which  belongs  to  a  thing  and  is  its  own,  and  without 
which  it  would  be  another  thing:  thus,  it  is  the 
property  of  flame  to  heat  and  burn,  and  of  ice  to 
cool;  a  man  behaves  properly,  or  with  propriety, 
when  his  conduct  accords  with  all  the  circumstances 
which  belong  to  him  and  are  his  own ;  and  he  ap- 
propriates any  thing  when  he  adds  it  to  his  property 
{ad  and  proprio).  In  translating  Swedenborg's 
works,  in  which  this  word  proprium  frequently 
occurs,  some  have  used  "  self-hood ; "  others  have 
used  or  proposed  "  own-ness,"  "  owndom,"  or  "  own- 


122 


OUTLINES  OF  THE  PHILOSOPHY 


hood."  But  it  is  found,  on  trial,  that  neither  of 
these  words  exactly  represents  proprium,  or  sug- 
gests the  ideas  which  it  is  intended  to  express  hy 
that  word.  Hence  it  has  been  practically  concluded 
not  to  translate  it  at  all,  but  to  use  the  Latin  word 
proprium  as  if  it  were  an  English  word,  leaving 
readers  who  do  not  know  Latin  to  infer  its  meaning 
from  the  use  of  it;  while  they  who  do  know  Latin 
must  remember  that  there  is  no  word  in  any  lan- 
guage which  expresses  more  emphatically  what 
we  mean  in  English  by  the  word  "own."  I  agree 
that,  in  the  translation  of  Swedenborg,  it  is  best  to 
use  the  word  proprium  ;  but,  in  such  a  work  as  this, 
I  prefer  to  use  generally  the  word  "  ownhood,"  ex- 
plaining it  as  well  as  I  can.  Without  using  either 
this  word  or  the  word  proprium,  I  have  already 
referred  to  this  doctrine,  especially  in  Chapter  II. ; 
and  must  often  refer  to  it,  for  it  is  implied  in  all  the 
doctrines  of  the  New-Church. 

If  it  is  not  easy  to  translate  the  word  proprium, 
it  is  equally  difficult  to  exhibit  the  doctrine  of  pro- 
prium  intelligibly.  But  so  far  as  I  am  able  to  do 
this,  it  will  be  seen  that  it  is  novel  and  important, 
leading  to  consequences  of  great  value. 

Because  all  being  is  from  one  source,  —  God,  who 
causes  all  things  to  be  by  an  effluence  from  Himself, 
—  we  may  hope  to  find  the  origin  of  this  universal 
ownhood  in  God  Himself,  and  in  the  nature  of  His 


OF  THE  NEW  CHURCH. 


123 


working.  He  gives  being,  and  nil  the  elements  of 
being.  He  gives  from  love;  from  perfect  love;  and 
He  gives  wholly  and  unreservedly.  He  wishes 
that  whatsoever  is  should  be  itself;  but  dependent 
upon  Him,  or  connected  with  Him,  so  far  as  it 
must  be  by  the  continual  gift  of  being  to  it,  and 
the  continual  effort  on  his  part  that  its  being  should 
be  complete  and  perfect.  Because  every  thing 
exists  by  a  constant  creative  effluence  from  Him, 
and  could  not  exist  otherwise,  it  would  be  a  part 
of  Him,  or  continuous  with  Him,  or  Him  in  an  im- 
perfect way,  if  He  did  not  give  to  it  to  be  itself, 
or  to  be  its  own.  The  whole  created  universe 
as  a  whole,  has  this  ownhood  of  itself.  In  the 
material  universe,  we  discern  some  effects  of  this. 
Modern  science  has  come  to  the  conclusion  that 
there  is  only  so  much  matter  in  the  world,  its 
quantity  being  constant ;  and  all  the  apparent  deaths 
or  births  of  matter  being  only  changes  in  the  form 
and  appearance  of  matter,  —  no  matter  ever  ceasing 
to  be,  or  ever  now  beginning  to  be. 

More  recently,  and  yet  not  so  certainly,  science 
lias  concluded  that  there  is  but  one  force  in  the 
material  universe;  and  that  constant  in  quantity, 
but  ever  and  indefinitely  varying  in  action  and 
appearance.  The  heat  we  feel  or  cause  by  our  own 
efforts  disappears;  but  this  is  only  because  it  is 
changed  into  or  becomes  light  or  magnetism  or 


124  OUTLINES  OF  THE  PHILOSOPHY 


motion,  or  some  other  of  the  forms  of  force.  So 
it  is  with  every  other  of  these  forces.  If  either  of 
them  comes  into  manifestation,  it  is  at  the  expense 
of  some  other;  and  when  it  ceases  to  act  and  ap- 
pear as  one  force,  it  is  because  it  has  changed  into 
or  given  birth  to  another.  Indeed,  science,  in  all  its 
progress,  seems  to  be  advancing  to  the  conclusion 
that  the  material  universe  is  complete  in  itself,  need- 
ing only  the  forces  we  see  active  in  it  to  produce  all 
its  phenomena,  and  its  whole  succession  of  created 
beings  and  their  circumstances.  Hence  it  is  that 
scientists,  whose  extent  of  knowledge  gives  them 
the  widest  view,  see  in  matter  "the  promise  and  the 
potency "  of  all  life.  Their  mistake,  as  we  have 
already  intimated,  is  that  they  do  not  see  that 
matter  has  all  this  promise  and  potency,  because 
God  creates  the  material  universe  to  be  its  own, 
itself;  and  is  constantly  creating,  preserving,  and 
animating  it,  —  constantlj'  giving  this  promise  and 
potency.  He  continually  gives  it  being;  He  con- 
tinually imparts  to  it  all  force;  He  acts  within  the 
action  of  all  its  forces  and  all  their  effects,  using 
them  all  as  His  instruments.  An  1  the  reason  of  this 
is  that  the  world  of  matter  may  be  its  own,  itself, — 
and  as  if  independent  of  Htm,  —  while  it  is  in 
fact  instantly  and  constantly  dependent  upon  Him 
for  being,  and  for  all  its  force,  energy,  or  activity. 
If  we  ascend  to  the  animal  world,  we  find  the 


OF  THE  NEW  CHURCH. 


125 


same  law  or  fact  of  ownhood,  not  more  real,  but 
more  manifest.  Every  animal  has  some  power  over 
himself.  He  has  will.  Natural  science  finds  it  very 
difficult  to  say  whether  certain  of  the  protozoa  (or 
first  forms  of  life)  are  vegetable  or  animal ;  insomuch 
that  some  scientists  hold  them  to  be  neither  the  one 
nor  the  other,  but  somethiug  between,  which  may 
be  developed  into  either.  All,  however,  or  nearly 
all,  agree  that  the  test  is,  Has  the  thing  inquired 
about  a  will?  —  for  if  it  can  be  seen  to  have  a  will, a 
choice,  a  power  of  self-determination,  of  any  kind  or 
any  measure,  it  is  an  animal.  There  are  sensitive 
plants  in  which  motions  may  be  produced  by  a 
touch;  others  in  which  moisture  produces  motion 
strangely  like  walking.  Still  others  of  which  the 
appropriate  organs  close  upon  a  fly  or  a  morsel  of 
flesh,  and  hold  it  firmly  until  all  its  juices  are  ab- 
sorbed for  the  nourishment  of  the  plant.  Still  it  is 
only  a  plant,  because  all  this  is  done  unconsciously 
and  involuntarily,  and  therefore  do  not  entitle  it  to 
be  regarded  as  an  animal.  So,  too,  the  power  which 
a  grape  vine  and  some  other  plants  (perhaps  all  in 
some  degree)  have  of  sending  out  a  root  to  seek  dis- 
tant water  or  rich  food,  or  down  the  face  of  a  rock 
to  find  earth,  does  not  make  the  plant  an  animal. 
For  an  animal  is  a  living  organism  which  has  a  will; 
and  this  means  that  it  has  some  power  over  itself, 
some  choice  whether  to  accept  or  to  reject;  to  do 


126  OUTLINES  OF  THE  PHILOSOPHY 


this  or  that,  or  to  leave  it  undone ;  and  exercises 
this  power  of  choice  consciously  and  intentionally. 
There  is,  indeed,  among  the  indefinitely  numerous 
theories  advanced  in  these  days,  one  which  holds 
that  animals  are  only  automata,  or  machines,  with 
no  more  of  consciousness  or  will  than  trees  have ; 
but  this  theory  meets  with  little  favor,  and  very 
limited,  if  indeed  any,  reception. 

Animals  have  been  created  successively;  the 
lower  or  simpler  in  organization  first,  and  then,  step 
by  step,  the  higher  or  more  complex.  Geology  tells 
as  much  as  this,  perhaps,  with  certainty.  But  this 
new  science,  much  less  than  a  century  old,  is  still  in 
its  infancy;  although  its  discoveries  are  so  numerous 
and  interesting,  and  its  conclusions  so  important, 
that  it  seems  to  have  reached  at  once  a  kind  of 
maturity.  But  its  discoveries  are  as  yet  imperfect, 
and  few  of  its  most  important  conclusions  are  cer- 
tain. If  any  one  is  so,  it  is  that  animals  have  been 
created  through  countless  ages  in  successive  grada- 
tion, and  that  at  last  man  was  created,  an  animal 
who  crowned  the  series.  "Whether  evolution  played 
any  part  in  this  successive  creation,  I  do  not  care  to 
inquire;  for,  as  I  have  already  intimated,  if  it  did  it 
was  but  one  of  the  methods  or  means  by  which  God 
created.  This  succession  stopped  with  man,  and  we 
have  no  evidence  and  no  reason  to  believe  that  any 
new  animal  has  beeu  created  since  man  existed. 


OF  THE  NEW  CHURCH. 


127 


Man  is  an  animal ;  but  he  is  also  something  more 
and  higher  than  an  animal.  As  an  animal  he  has 
all  the  ownhood  which  an  animal  has.  But  an  ani- 
mal is  only  a  natural  being,  and  man,  as  an  animal, 
is  natural;  but  he  is  also  a  spiritual  being.  He  is 
not  spiritual  because  he  possesses  all  the  faculties 
■which  animals  possess ;  for  some  animals  possess 
each  of  these  faculties  in  greater  measure  than  man. 
If  he  possessed  all,  and  in  a  greater  measure  than  all 
animals  taken  together,  this  would  be  a  superiority 
only  in  a  continuous  degree ;  it  would  be  a  superi- 
ority of  measure  and  not  of  kind,  and  only  such 
superiority  as  lifts  the  higher  animals  above  the 
lower.  He  is  superior  to  all  other  animals  by  a  dis- 
crete degree.  In  addition  to  all  that  they  have,  he 
has  that  of  which  they  have  not  a  particle :  he  has  a 
spiritual  nature ;  and  it  lifts  him  above  all  other  ani- 
mals by  a  difference  not  of  measure  but  of  kind,  and 
it  makes  him  altogether  other  than  them.  By  this 
spiritual  nature,  he  stands  in  definite  relations  to  the 
spiritual  world  ;  for  in  this  spiritual  nature  he  lives  in 
the  spiritual  world  even  while  he  lives  in  this  natural 
world. 

He  does  not  know  this.  So  long  as  he  lives  in 
this  world,  his  material  body  covers  and  clothes  his 
spiritual  body;  and  lives  only  because  the  spiritual 
body  fills  it  and  animates  every  part  of  it.  The  ma- 
terial body  answers  two  purposes,  or  rather  it  causes 


128  OUTLINES  OF  THE  PHILOSOPHY 


two  entirely  different  effects.  In  the  first  place,  as 
has  been  already  said,  it  gives  to  the  spiritual  body 
an  instrument  by  which  it  can  recognize  and  make  use 
of  the  material  world.  The  material  eye  does  not 
see ;  but  the  spiritual  eye,  or  the  eye  of  the  spiritual 
body,  through  the  material  eye,  sees  the  material 
world.  When  a  man  dies,  his  material  eye  remains 
for  a  time  just  what  it  was.  It  does  not  see,  and 
never  did  see,  and  now  the  spiritual  eye  cannot  see 
through  it  because  it  has  gone  away ;  for  death  is 
only  the  departure  of  the  spiritual  body  from  the 
material  body,  which  then  becomes  dead,  because 
all  that  gave  it  life  has  passed  away  from  it.  As 
it  is  with  the  eye,  precisely  so  it  is  with  the  other 
senses  and  organs  of  sense. 

The  material  body  thus  performs  one  of  its  func- 
tions in  being  an  instrument  through  which  the  spir- 
itual body  may  make  use  of  a  material  world.  But 
it  accomplishes  another  purpose,  or  performs  another 
function ;  and  this  is  to  serve  as  a  veil  or  barrier  or 
obstruction  between  the  spiritual  body  and  the 
spiritual  world.  So  long  as  the  spiritual  body  is 
clothed  upon  by  the  material  body,  its  senses  are 
(while  we  are  in  a  normal  condition)  closed  against 
all  the  objects  in  the  spiritual  world.  How  these 
two  effects  are  in  fact  one,  or  if  not  one  are  closely 
connected,  may  perhaps  be  illustrated  by  a  compari- 
son.  A  man  looks  up  at  the  sky  in  a  cloudless  night. 


OF  THE  NEW  CHURCH. 


129 


He  sees  a  multitude  of  stars  filling  the  whole  con- 
cave. He  points  a  good  telescope  at  a  dark  space  in 
the  sky,  and  at  once  he  sees  a  multitude  of  other 
stars,  of  which  he  could  not  see  one  before.  But 
while  the  eye  is  fixed  to  the  telescope,  he  cannot  see 
that  multitude  of  stars  which  he  saw  before.  The 
instrument  which  enables  him  to  see  what  he  could 
not  see  without  it,  disables  him  from  seeing  what  he 
could  see  without  it.  The  material  body  is  as  the 
telescope.  The  comparison  is  rude,  but  it  may  at 
least  help  one  to  understand  that,  while  a  man  lives 
on  earth,  the  spiritual  senses  are  (or  the  man  whose 
senses  they  are,  is)  enabled,  by  the  clothing  of  ma- 
terial organs,  to  hear,  see,  feel,  and  handle  material 
things ;  while,  because  of  these  material  organs,  he 
cannot  see,  hear,  feel,  or  handle  the  spiritual  things 
in  the  midst  of  which  he  is  living. 

Death  liberates  the  spiritual  body  from  the  mate- 
rial body ;  they  go  asunder.  The  material  body  loses 
all  life  and  all  sense;  the  spiritual  body  loses  all 
recognition  or  perception  of  the  material  world,  and 
gains  at  once  full  recognition  and  perception  of  the 
spiritual  world.  The  man  who  has  now  no  material 
body  or  organs  ceases  to  live  in  this  world,  and  be- 
gins to  live  consciously  in  that  spiritual  world  in 
which  he  has  always  lived  without  knowing  it. 

If  we  regard  God  as  infinite,  and  as  the  cause  and 
source  of  all  being,  it  must  needs  be  impossible  that 
9 


130  OUTLINES  OF  THE  PHILOSOPHY 


we  should  have  the  slightest  idea  of  Him  as  He  is 
in  Himself,  and  prior  to  all  action  or  manifesta- 
tion. But  it  is  not  impossible  that  we  should 
discern  something  of  His  action  and  His  mani- 
festation of  Himself.  It  is  certain  that  He  has 
given  to  us  the  power  of  thinking  that  we  discern 
this,  and  of  drawing  some  inferences  in  respect  to 
His  nature  and  His  methods  of  action.  We  have  also 
what  purport  to  be  revelations  from  Him,  helping 
us  in  this  discernment  and  in  these  inferences.  If, 
moreover,  we  believe  that  He  has  made  us  to  be  im- 
mortal, we  must  believe  that  through  this  immortal- 
ity there  must  be  progress  in  knowledge  and  wisdom 
and  life,  or  else  stagnation  through  eternity.  If  we 
believe  that  there  will  be  progress  in  knowledge  and 
wisdom,  this  must  be  in  knowledge  of  Him,  and  in 
wisdom  concerning  Him.  For  if  He  be  the  cause 
and  source  of  all  being,  it  is  plain  that  the  wiser  we 
are  concerning  Him  and  His  action,  the  wiser  we 
shall  be  as  to  all  things,  because  all  things  are  but 
the  products  of  His  action.  Then  if  we  believe  in 
immortality  after  death,  we  cannot  rationally  avoid 
the  belief  that  we  begin  our  immortality  here,  and 
may  begin  here  to  prepare  for  the  life  which  will  be 
more  fully  developed  hereafter. 

From  all  this  it  would  seem  to  follow  that,  while 
the  Unite  intellect  cannot  either  here  or  there  form 
an  idea  of  the  infinite  as  it  is  in  itself,  it  may  begin 


OF  THE  NEW  CHURCH. 


131 


here  to  form  an  idea  of  Him  in  His  action  and  mani- 
festation ;  which  idea,  however  imperfect  in  its  be- 
ginning, will  be  enlarged  and  developed  indefinitely. 
To  say  that  our  knowledge  of  Him  may  hereafter 
become,  in  comparison  with  our  knowledge  of  Him 
while  here,  far  more  than  the  full-grown  oak  is  in 
comparison  with  the  acorn,  is  to  suggest  but  a  slight 
similitude.  But  when  we  remember  the  probable 
relation  of  this  life  to  the  next,  and  the  probable 
purpose  of  our  life  here,  we  may  believe  that  a 
knowledge  of  Him  which  is  possible  here  may  be  as 
an  acorn,  a  living  seed,  in  which  there  exists  poten- 
tially, and  in  its  beginning,  the  germ  of  that  which 
will  come  hereafter. 

If  any  thing  is  certain  concerning  the  Divine  ac- 
tion, it  is  that  it  is  gradual,  —  each  step  in  advance  of 
that  behind,  and  each  leading  to  a  step  still  farther 
in  advance.  We  may  be  disposed  to  see  in  this  both 
the  proof  and  the  effect  of  the  law  that  progress  is, 
on  the  whole,  eternal.  However  we  may  account 
for  it,  and  however  we  may  sometimes  doubt  it,  be- 
cause this  progress  advances  in  waves  which  go 
forward  and  then  fall  back,  and  in  the  retreating 
moment  it  seems  as  if  progress  itself  were  stayed, — 
yet,  if  we  look  over  a  series  of  sufficient  extent,  we 
cannot  but  be  sure  that  the  movement  is,  on  the 
whole,  forward.  We  may  form  two  conclusions. 
One  is,  that,  when  we  look  at  the  past  history  and 


132  OUTLINES  OF  THE  PHILOSOPHY 


the  present  condition  of  human  thought,  we  may  be 
sure  that  the  best  idea  we  can  form,  or  the  sum  of 
the  knowledge  we  can  acquire,  concerning  the  rela- 
tions of  God  with  man  must  be  imperfect  to  the  last 
degree,  and  so  slight  as  to  be  only  more  than  noth- 
ing. The  other  conclusion  is,  that  this  knowledge 
may  be  accurate  as  far  as  it  goes,  and,  however  small 
in  comparison  with  what  the  far  future  may  bring 
forth,  it  may  be  of  vast  magnitude  and  importance 
in  comparison  with  the  nothingness  of  ignorance. 
It  may,  though  small  as  the  grain  of  mustard  seed, 
have  within  it  the  capacity  of  perpetual  growth  and 
of  indefinite  multiplication  by  the  propagation  of 
truth  from  truth.  This  progress  may  be  slow.  We 
may  begin  from  nothing ;  and  in  its  early  stages  be 
only  more  than  nothing.  But  progress  must  be  con- 
stant and  continual,  and  never  end  ;  and  in  all  this 
progress  man  must  have  a  share,  as  of  his  own 
work. 

The  conclusion  from  all  that  has  been  said,  is,  that 
man  was  created  what  he  is,  to  the  end  that  he 
may  advance  in  wisdom,  goodness,  and  happiness 
for  ever,  by  his  own  efforts.  But  it  is  impossible 
to  believe  this  without  some  idea  of,  some  belief 
in,  ownhood.  For  it  all  implies  that  whatever  lives 
and  advances  by  voluntary  efforts  must  make  these 
ctforts  as  his  own,  and  they  must  be  most  truly 
his  own. 


OF  THE  NEW  CHURCH. 


133 


This  doctrine  of  a  man's  ownhood  of  his  life  and 
being  meets  Pantheism ;  and  it  is  the  only  doctrine 
which  reconciles  the  truth  that  God  is  all  in  all, 
with  the  other  truth  that  He  is  other  than  and  dis- 
tinct from  the  universe.  True  it  certainly  is,  that 
God  is  all  in  all ;  and  so  far  as  this  constitutes  or  im- 
plies Pantheism,  that  also  is  true.  But  it  is  not  true 
that  the  All  of  creation  is  the  All  of  God.  He  exists 
in  His  creation,  and  He  exists  also  in  Himself — in 
His  Divine  ownhood,  from  which  proceeds  creation. 
To  this  creation  He  gives  also  all  the  ownhood  it  can 
receive.  He  gives  it  to  be  itself,  and  therefore  other 
than  Him  :  as  entirely  other  than  Him  as  if  He  were 
not  its  constant  and  continual  creator.  By  virtue  of 
its  ownhood,  of  its  own  being,  —  while  it  exists  only 
from  Him,  and  He  is  in  it,  and  constitutes  all  of  it, — 
He  is  other  than  it,  and  it  is  other  than  Him. 

I  have  already  referred  to  Pantheism,  or  the 
theory  that  the  universe  is  God,  and  that  God  is  the 
universe  ;  and  have  said  that  what  makes  it  a  fatal 
falsity  is  its  denial  of,  and  its  antagonism  to,  the 
idea  of  a  personal  God.  The  one  thing  which  gives 
to  Pantheism  its  attractiveness  is  its  satisfying,  or 
at  least  appeasing,  the  desire  for  a  God,  which,  after 
revelation  has  once  given  the  thought  of  God,  is 
never  wholly  lost  from  the  human  mind  and  heart, 
—  while  it  relieves  the  understanding  from  the  effort 
to  comprehend  an  Infinite  person. 


134  OUTLINES  OF  THE  PHILOSOPHY 


This  effort  the  simple-minded  do  not  make.  From 
the  earliest  ages  to  the  present  day,  the  great  body 
of  religious  persons  believed  simply  in  a  Divine 
man.  They  did  not,  and  do  not,  trouble  them- 
selves to  define  this  idea.  They  hold  it  uncon- 
sciously. If  they  were  told  that  they  believed 
only  in  a  Divine  man,  they  would  deem  it  an  ac- 
cusation which  they  would  reject,  perhaps  indig- 
nantly. "No,"  they  would  say,  "we  believe  in  a 
God."  They  do  so;  but  all  the  while  their  God 
is  a  Divine  man.  He  is  a  man,  in  the  first  place, 
that  they  may  be  able  to  think  of  him  at  all ; 
and  then  they  make  him  Divine  in  just  such  a 
way,  and  to  such  an  extent,  as  they  can.  The  old 
mythologies,  and  the  religions  of  many  heathen  na- 
tions at  this  day,  attest  this.  Pious  Catholics  cling 
to  the  worship  of  the  Virgin  Mary  and  of  the  saints, 
because  in  them  they  have  persons  to  believe  in,  and 
think  of,  and  worship. 

"When  Pantheism  relieves  the  understanding  from 
the  effort  to  comprehend  an  Infinite  person,  it  does 
this  at  the  cost  of  all  that  is  of  the  essence  of  relig- 
ion. There  can  be  no  reverence  of,  no  obedience  to, 
no  love  for,  any  thing  which  is  not  a  person.  Feti- 
chism,  which  worships  stocks  and  stones,  and  idol- 
atry, may  seem  to  worship  that  which  is  not  a  person  ; 
but  it  is  worship  only  so  far  as  the  imagination  invests 
the  thing  with  the  attributes  of  personality,  or  sup- 


OF  THE  NEW  CIIURCH. 


135 


poses  it  to  represent  a  Divine  person.  A  Pantheist 
believes  all  this  a  weakness  from  which  he  has 
escaped.  He  mistakes:  it  is  a  modicum  of  strength 
which  he  has  lost.  If  he  has  succeeded  in  silencing 
or  paralyzing  the  demand  for  a  God  whom  he  can 
love  and  worship,  he  has  put  away  nearly  all  which 
lifts  him  above  animal  life.  If  he  recognizes  this 
need,  and  has  a  theory  by  which  he  worships  some 
abstraction  —  as  Comte  and  others  have  done  or  tried 
to  do  —  he  commits  a  folly  which  is  a  mere  emptiness 
in  his  own  mind,  and  which  thinking  people  see  to 
be  an  empty  folly,  and  of  which  the  only  value  is  the 
proof  it  offers  that  man  must  have  a  God,  or  some- 
thing which  he  can  call  a  God. 

How  then  are  thinkers  to  deal  with  the  problem 
of  an  Infinite  person?  They  must  resort  to  that 
anthropomorphism  of  which  we  have  already  spoken, 
and  which  is  at  once  reasonable  and  inevitable ;  and 
is  wise,  so  far  as  it  lifts  man  up  to  God,  and  avoids 
degrading  God  to  man. 

An  important  effect  of  the  doctrine  of  ownhood 
of  human  life  is  the  perfect  answer  that  it  gives  to 
the  doctrine  of  final  absorption  into  Deity.  This  last 
falsity  has  always  prevailed  very  widely.  Among 
eastern  nations,  and  especially  in  Buddhism,  although 
not  in  that  faith  alone,  it  was  systematized  and 
avowed.  There  has  been,  and  still  is,  much  question 
whether  even  there  this  absorption  was  carried  to 


136  OUTLINES  OF  THE  PHILOSOPHY 


the  extent  of  an  entire  annihilation  of  individuality. 
It  is,  however,  certain  that  in  the  minds  of  its  earlier 
and  most  authoritative  teachers  it  approached  very 
near  to,  if  it  did  not  reach,  this  extreme  ;  while  it  is 
also  certain  that  it  stops  far  short  of  this  in  the 
views  held  now  by  the  great  body  of  Buddhists.  In 
Christianity  it  has  never  taken  the  form  of  a  positive 
doctrine ;  but  it  lingers,  concealed  perhaps  and 
latent,  in  many  of  the  most  religious  and  reflective 
minds,  and  not  unfrequently  exhibits  itself  in  poetry 
and  speculative  writing.  For  example,  in  Words- 
worth's beautiful  lines,  if  he  does  not  mean  he  at 
least  suggests  this  thought,  where  he  speaks  of  life 
and  death,  and  compares  human  lives  to 

Streams  whose  murmur  fills  this  hollow  vale ; 
Whether  their  course  be  turbulent  or  smooth, 
Their  waters  clear  or  sullied,  all  are  lost 
Within  the  bosom  of  yon  crystal  lake, 
And  end  their  journey  in  the  same  repose. 

It  is  easy  to  see  how  thoughtful  persons  end,  if 
not  in  this  belief,  at  least  in  a  strong  tendency  in 
that  direction.  They  see  that  there  must  be  a  God  ; 
that  He  must  be  in  some  sense  alone,  and  All  in 
All ;  and  that  all  being  flows  forth  from  Him,  and 
through  its  ascending  steps  culminates  in  man. 
Then,  what  more  rational  hope  for  the  next  step, 
than  that  Ibis  life,  going  forth  from  God,  returns  to 
Him  in  the  final  consummation  of  its  progress? 


OF  THE  NEW  CHURCH. 


137 


To  all  this  the  doctrine  of  ownhood  has  an  answer. 
God's  love,  because  it  is  infinite,  cannot  but  give  to 
man  the  infinite  and  endless  blessing  of  ownhood  of 
his  life.  By  this  is  made  possible  that  gift  of  recip- 
rocation, which,  if  it  were  only  understood,  would 
vivify  every  human  heart  with  the  wondering  grati- 
tude that  swells  the  heart  of  Heaven.  .  If  man  could 
receive  only,  he  could  return  nothing.  He  would 
have  nothing  of  his  own  to  give  back  to  God,  who 
gives  him  every  thing.  But  because  all  that  is 
given  him  is  given  to  him  as  his  own,  he  can  give 
this  back.  The  life  which  comes  from  God  to  man 
is  none  the  less  God's  life  when  it  is  in  man.  When 
man  gives  back  this  life  to  God,  it  is  none  the  less 
man's  life.  He  does  give  this  life  back  to  God  when 
the  love  God  gives  to  man  returns  to  God  as  man's 
love  for  Him.  Man  returns  God's  Avisdom  to  Him, 
when  he  receives  the  truths  God  gives  to  him,  and 
uses  the  rationality  also  given,  to  learn  from  those 
truths  how  to  ascribe  to  Him  all  the  thought  and 
understanding  he  possesses,  and  all  the  wisdom  that 
came  forth  from  God  to  fill  his  mind  with  light, 
and  all  that  constitutes  his  life  and  being ;  and  thus 
gives  to  God  the  glory  due  unto  Him.  And  this  is 
what  is  meant  by  reciprocation.  God  gives  to  man 
life  and  love  and  wisdom,  and  man  gives  it  all  back 
to  God,  as  his  own  free  gift  of  that  which  is  his 
own. 


138  OUTLINES  OF  THE  PHILOSOPHY 


God  always  works  through  His  instruments.  He 
does  all  of  His  work  that  can  be  so  done,  by  and 
through  His  free  and  rational  instruments;  for  thus 
He  blesses  them.  And  when  we  think  of  what  man 
may  grow  into,  and  may  now  be  in  the  higher  stages 
of  his  being,  what  limits  shall  we  set  to  this  possi- 
bility? God  does  this,  because  His  own  infinite  hap- 
piness springs  from  the  indulgence  of  His  love  and 
the  exercise  of  His  wisdom  in  His  own  infinite  work- 
ing, and  in  His  giving  of  happiness;  and  He  desires 
to  impart  as  much  of  the  same  happiness  to  those 
whom  He  has  created  that  He  may  bless  them,  as  it  is 
possible  for  them  to  receive,  and  therefore  for  Him 
to  give.  He  does  not  work  through  them  as  merely 
passive  channels,  for  then  His  end  would  not  be  at- 
tained. He  creates  them  to  be  active  and  reacting 
instruments ;  to  be  men,  who,  in  their  own  freedom, 
and  in  their  own  strength,  which  is  given  to  them 
to  be  their  own,  do  His  work  as  their  own  work. 
In  this  they  work  with  Him.  Absorption  into  Deity 
is  not  possible,  nor  is  a  merely  passive  reception ; 
but  reaction  and  reciprocation  are  possible ;  and, 
thanks  to  His  infinite  goodness,  conjunction  with 
Him  is  therefore  possible !  Yes,  conjunction  of  man, 
the  finite  creature,  with  God,  the  infinite  Creator! 

In  the  prevailing  alienation  from  God,  in  our 
habitual  louking  to  Him  as  infinitely  removed  from 
us,  and  as  inaccessible  to  d  finite  thought,  and  in- 


OF  THE  NEW  CIIURCH. 


139 


deed  to  be  thought  of,  if  at  all,  only  as  a  vast  and 
hidden  power,  —  it  must  be  difficult  to  apprehend  a 
truth  which  tells  us  that  He  is  very  near,  and  always 
seeking  to  come  nearer.  But  in  the  light  of  this 
truth  we  may  look  upon  Him  as  ever  acting  in  His 
work  of  creation  and  preservation,  and  upon  our- 
selves as  working  with  Him :  actually  working  with 
the  Infinite.  Far  forward  into  an  indefinite  future 
must  we  extend  our  look,  if  we  would  see  ourselves 
in  any  great  measure  permitting  Him  to  accomplish 
the  purpose  for  which  He  creates  us,  and  has  ever 
in  view  in  all  His  dealings  with  us.  For  that  pur- 
pose is  that  we  should  be,  and  know  ourselves  to  be, 
His  children ;  to  whom  He  commits  a  share  of  His 
Divine  work,  that  we  may  have  a  share  in  His 
Divine  happiness. 

But  perhaps  the  most  valuable  fruit  of  this  doc- 
trine of  the  ownhood  of  human  life  is  the  solution 
of  the  problem  presented  by  the  mingling  of  order 
and  disorder,  of  good  and  of  evil,  in  all  things  that 
Ave  know;  in  a  word,  that  old  problem,  —  the  origin 
of  evil,  —  to  which  we  have  more  than  once  alluded, 
and  of  which  we  would  again  speak  in  connection 
with  this  doctrine  of  ownhood.  Old  as  this  problem 
is,  and  attacked  by  the  strongest  thinkers  in  all  ages, 
there  have  been  devised  only  three  solutions:  One 
is,  that  there  is  a  power  of  evil  in  the  universe, 
equal  or  nearly  equal  to  God,  and  always  contend- 


140 


OUTLIXES  OF  THE  PHILOSOPHY 


ing  with  Him.  Another  —  which  is  akin  to  the  first, 
and,  as  sometimes  presented,  appears  to  be  almost 
the  same  —  is,  that  the  love  and  power  of  God  are 
limited  and  imperfect.  The  third  finds  the  origin 
of  evil  in  the  freedom  of  man  and  the  abuse  of  that 
freedom.  It  is  the  last  which  the  New-Church 
adopts,  and  to  which,  in  its  doctrine  of  the  ownhood 
of  human  life,  it  gives  a  new  explanation. 

This  doctrine  explains  both  how  and  why  we 
have  freedom,  because  that  springs  necessarily  from 
a  true  ownhood  of  one's  life.  Without  freedom,  we 
should  be  only  a  machine  operated  by  a  force  which 
we  could  not  resist.  Nor  should  we  have  even  the 
thought  or  desire  of  resisting  it,  or  the  knowledge 
that  it  was  a  force  controlling  us;  for  without  free- 
dom, we  could  not  have  any  idea  of  freedom,  nor 
know  what  freedom  is.  Without  freedom,  we  could 
not  act  as  of  ourselves,  for  we  should  be  only  in- 
struments used  by  another,  and  all  our  acts  would 
be  the  acts  of  him  who  made  use  of  us.  Because 
we  have  freedom,  and  this  freedom  is  the  gift  of 
God,  we  stand  in  a  relation  to  Him  of  perfect  de- 
pendence, and  yet  are  as  entirely  ourselves  as  if  we 
were  perfectly  independent. 

This  doctrine  explains  what  freedom  is.  It  is  the 
power  of  choosing  for  ourselves  what  we  shall  do, 
and  what  we  shall  be.  There  is  natural  freedom, 
and  there  is  spiritual  freedom.     Natural  freedom 


OF  THE  NEW  CntJRCH. 


141 


relates  to  this  world,  and  to  external  life  and  con- 
duct. Spiritual  freedom  relates  to  the  spirit  and 
the  things  of  the  spirit;  to  our  true  character;  to 
our  spiritual  life  in  this  world  and  in  the  other. 
Our  natural  freedom  is  much  and  often  impaired 
and  controlled,  because  we  have  natural  freedom 
for  the  sake  of  our  spiritual  freedom ;  and  our  nat- 
ural freedom  is  always  impaired  and  controlled  as 
and  so  far  as  the  interests  of  our  spiritual  freedom 
require,  but  never  any  farther.  It  is  impaired,  sus- 
pended, and  controlled  in  such  wise  as  will  best  lead 
us,  if  we  can  be  led,  to  make  a  good  use  of  our  spir- 
itual freedom.  That  is  not  lessened  or  controlled 
except  in  the  rare  cases  in  which  it  is  permitted  that 
evil  influences  should  gain  possession  of  us;  and  in 
those  cases  our  manhood  and  selfhood  are  suspended. 

It  is  true  that  there  is  a  sense  in  which  it  may 
be  said  that  our  spiritual  freedom  is  otherwise,  for 
a  time,  suspended.  Divine  Providence  has  per- 
mitted calamity  or  fear  to  oppress  us,  or  other 
modes  of  discipline  to  wake  us  for  a  time  to  a 
knowledge  of  ourselves.  We  see  our  wrong-doings 
and  our  sins ;  we  form  earnest  resolutions  to  abstain 
from  them  altogether.  This  is  an  excellent  thing. 
It  is  just  that  for  which  these  visitations  are  per- 
mitted. But  we  are  not  in  a  state  of  entire  spirit- 
ual freedom,  when,  under  such  influences,  we  form 
such  resolutions.     They  do  not  yet,  therefore,  as 


142 


OUTLINES  OF  THE  PHILOSOPHY 


we  have  already  said,  enter  into  our  character. 
For  that  we  must  wait  until  the  storm  has  gone  by, 
and  we  have  returned  into  our  normal  condition. 
Then  our  freedom  becomes  again  entire;  and  in  that 
freedom  Ave  choose  Avhether  the  repentance  and  re- 
form which  we  had  resolved  upon  shall  be  infixed 
into  our  character  by  our  conduct.  That  we  might 
form  such  purposes,  those  controlling  influences  were 
permitted ;  that  these  purposes  may  be  carried  into 
effect,  those  controlling  influences  have  been  taken 
away,  and  our  freedom  restored  to  us.  For  certain 
it  is,  that  only  what  we  choose  in  freedom,  and  do 
because  we  have  so  chosen  it,  becomes  a  part  of  our 
character  and  of  ourselves  for  ever.  If  these  reso- 
lutions of  reform  are  sincere  and  earnest,  they  are 
rooted  into  the  character,  and  will  bear  their  fruits 
in  the  other  life,  if  Divine  Providence  abridges  this 
life,  and  so  prevents  them  from  manifesting  their 
effects  here.  But  in  any  given  case,  whether  these 
purposes  be  so  sincere  and  earnest,  can  be  known 
only  to  Him  who  searches  the  heart. 

There  could  not  be  manhood,  and  all  the  possibil- 
ities of  a  manhood  growing  through  eternity,  with- 
out ownhood  of  ourselves.  And  this  implies  and 
causes  necessarily  self,  as  the  basis  of  character. 
Man,  because  he  is  free,  asks  of  himself  what  he 
shall  do  and  what  he  should  be.  He  asks  this  of 
himself;  for,  if  there  were  any  one  who  could  answer 


OF  THE  NEW  CnUECH. 


143 


this  question  and  decide  it  for  him,  he  would  not  be 
free.  He  must  ask  this  question  of  himself,  and  his 
answer  must  satisfy  himself,  or  he  cannot  be  happy; 
for  he  would  be  in  a  state  of  bondage,  and  that  is 
incompatible  with  true  happiness.  He  must  look 
to  himself  and  regard  himself,  or  he  cannot  be  what 
a  man  should  be. 

Self-love  is  an  inevitable  necessity.  It  belongs  to 
man  as  man,  and  cannot  be  escaped  from.  The 
severest  ascetic,  who  rejoices  in  the  belief  that  he 
had  put  self-love  away,  has  only  clothed  it  with  a 
disguise  which  cheats  himself  as  well  as  others. 
But  while  it  is  inevitable  that  self-love  should  be 
positive  and  active  in  every  man,  it  is  not  inevitable, 
and  it  is  very  far  from  necessary,  that  it  should  be 
sovereign  within  him.  Whether  it  shall  be  so  or 
not  is  precisely  the  question  which  determines  his 
character  and  his  destiny.  As  soon  as  he  begins  to 
live  and  to  be  conscious  of  life,  he  begins  to  seek 
indulgence  for  himself  and  for  his  love  of  himself. 
But  he  is  not  left  long  before  some  love  of  others  is 
suggested  to  him  and  infused  into  him.  From  that 
moment,  the  contest  begins  between  the  love  of  self 
and  the  love  of  others;  and  it  never  ends  until  it  is 
determined  which  of  these  two  is  sovereign  over 
the  other.  Neither  of  the  two  can  be  wholly  extir- 
pated. The  question  is,  both  being  there,  Which 
shall  exist  and  act  for  the  sake  of  the  other?  All 


144  OUTLINES  OF  THE  PHILOSOPHY 


the  aid  that  Infinite  love  and  wisdom  and  power  can 
give  to  man,  to  help  him  to  give  the  victory  to  the 
right  over  the  wrong,  is  surely  and  ever  given  to 
him.  But  there  stands  his  ownhood  of  himself. 
Nothing  can  be  given  to  him  which  he  does  not 
accept.  In  the  begiuning,  and  at  the  foundation  of 
his  character  by  birth  and  nature,  the  love  of  self 
stands  first;  it  remains  supreme,  dominating  the  char- 
acter and  determining  the  destiny,  unless  the  man 
accepts  the  aid  that  is  given  him,  and,  by  the  right- 
ful use  of  means  and  powers  given  to  this  end,  sub- 
jects tli is  essence  and  origin  of  all  evil  —  self-love 
—  to  that  love  of  others,  which  is  the  essence  and 
origin  of  all  good.  The  question  then  is,  Which  is 
for  the  sake  of  the  other?  If  self-love  be  supreme, 
the  man  loves  himself  for  the  sake  of  himself,  and 
loves  his  neighbors  for  the  sake  of  himself,  or  only 
as  instruments  for  his  purposes,  and  as  contributors 
in  some  way  or  other  to  his  pleasure  and  enjoy- 
ment. In  this  way,  or  on  this  ground,  he  may  love 
them  ardently,  and  persuade  himself,  and  perhaps 
others,  that  love  for  others  is  supreme  within  him  ; 
but  all  the  while  it  is  only  a  servant,  and  perhaps 
a  slave.  But  if  his  love  for  others  becomes  indeed 
supreme,  then  he  loves  himself  for  the  sake  of  others. 
He  seeks  for  the  means  of  strength,  that  he  may  use  it 
for  others.  He  enjoys — perhaps  no  one  more  —  all 
that  sustains  life  and  gives  to  it  innocent  pleasure ; 


OF  THE  NEW  CnURCII. 


145 


but  the  foundation  of  all  his  enjoyment  is  that  it 
supports  and  freshens  and  invigorates  him  for  use- 
fulness, and,  in  usefulness,  happiness. 

From  such  a  love  of  others,  as  from  its  root,  grows 
the  love  of  God.  For,  by  the  unselfish  love  for 
others,  man  is  prepared  to  receive  this  love  into  his 
heart.  It  is  sent  to  him  from  God,  as  the  last,  best, 
gift,  which  will  lead  him  to  the  love  of  God,  and 
will  help  to  accomplish  the  purpose  of  God,  in  mak- 
ing him  capable  of  conjunction  with  Him  and  of 
receiving  from  Him  the  happiness  which  it  is  the 
happiness  of  God  to  give. 

Self-love  is  not  selfishness  unless  it  be  supreme, — 
making  self  the  centre  to  which  all  things  are  re 
ferred.  It  is  not  selfishness  when  it  seeks  to  be 
the  servant  of  that  love  of  others  which  uses  it  as 
its  instrument.  May  we  not  here,  also,  look  to  God, 
the  exemplar  of  man,  his  child,  for  instruction  ?  We 
cannot  err  in  seeing  in  Him  a  self  which  loves  to 
give  itself  away  and  desires  that  all  it  gives  should 
return  to  it  in  prayer  and  worship  and  love,  only 
because  this  enables  it  to  give  itself  more  fully  and 
more  entirely.  That  He  may  give  Himself  entirely 
to  His  children,  He  gives  to  them  an  ownhood  of 
their  lives.  Through  this  ownhood  and  the  free- 
dom which  belongs  to  it,  they  may,  with  His  un- 
failing help,  build  themselves  more  and  more  into 
His  image  and  likeness,  and  therefore  more  and 
10 


146  OUTLINES  OF  THE  PHILOSOPHY 


more  into  the  capability  of  receiving  His  life  as 
their  own. 

For  all  this,  freedom  is  perfectly  indispensable. 
Without  it,  man  would  not  be  man.  When  Hux- 
ley said,  a  few  years  ago,  that  he  saw  no  good  in 
freedom  with  its  responsibilities,  and  he  should  be 
glad  to  be  wound  up  periodically,  like  a  clock, 
thereafter  to  go  on  as  he  was  made  to  go,  —  this 
was  a  thoughtless  remark ;  for  no  man  could  see 
more  clearly  that,  if  his  wish  were  gratified,  he 
would  be  a  clock,  and  not  a  man.  Freedom  is  in- 
deed essential  to  manhood  and  to  all  idea  of  man- 
hood. When  disease  or  any  cause  takes  it  wholly 
from  a  man,  he  is  separated  from  his  fellows,  and 
cared  for  as  one  who  can  no  longer  be  with  them. 
We  say  such  a  person  is  no  longer  himself,  and  tliis 
phrase  tells  the  whole  truth ;  without  rational  free- 
dom and  the  power  of  self-determination,  a  man  is 
not  himself. 

But  freedom,  to  be  real  and  true,  must  be  capable 
of  abuse.  It  is  the  power  of  choosing  between  good 
and  evil ;  and  no  man  can  choose  good  unless  he 
can  choose  evil.  The  choice  of  evil  brings  sin,  with 
all  its  train  of  consequences.  The  world,  outside  of 
man,  —  and  this  includes  his  body,  for  the  spirit  is 
the  man,  —  is  perfectly  adjusted  to  his  spiritual 
needs,  and  is  therefore  in  correspondence  with  his 
spiritual  condition.     Hence  the  disorder  and  dis- 


OF  THE  NEW  CnURCH. 


147 


turbance  in  this  external  world  are  the  effect  and  the 
symbol  of  the  disorder  in  the  internal  world,  or  in 
the  spiritual  condition  of  mankind. 

In  saying  that  freedom,  if  real,  must  be  liable  to 
abuse,  we  touch  again  upon  the  great  difficulty  in 
accounting  for  the  existence  of  evil.  It  is  impossi- 
ble not  to  believe  that  we  are  free.  No  sane  man 
can  doubt  this  any  more  than  he  can  doubt  his  life. 
Freedom  is  as  certain  as  life,  for  it  is  a  part  of  life. 
Nor  is  it  difficult  to  appreciate  the  good  of  freedom, 
or  its  indispensableness  to  the  highest  human  worth 
or  happiness.  But  the  question  remains,  Why  could 
we  not  have  been  so  constructed  that  we  might  have 
freedom  and  all  its  beneficial  results,  without  this 
liability  to  abuse  ?  If  we  believe  in  heaven,  do 
we  not  believe  that  man  is  free  there,  and  yet  sin- 
less and  happy? 

The  answer  is,  that  only  by  the  rightful  use  of  a 
freedom  liable  to  abuse,  could  we  build  up  such  a 
character  that  hereafter,  when  this  character  was 
fully  developed,  we  might  be  free,  and  yet  sheltered 
from  the  danger  of  sin. 

The  truth  of  this  answer  is  not  obvious.  TVe 
shall  come  nearer  to  seeing  it,  as  we  see  more 
clearly  the  worth  and  the  essentials  of  a  true  man- 
hood. The  great  difficulty  in  believing  that  a  God 
of  love,  of  wisdom,  and  of  power,  all  infinite,  should 
have  made  us  and  the  world  which  is  our  home  so 


148 


OUTLINES  OF  THE  PHILOSOPHY 


foil  of  that  which  we  justly  call  evil,  may  be  lessened 
by  remembering  how  little  of  His  work  we  see,  and 
how  very  little  of  that  little  we  understand.  Many 
thousand  years  ago,  men  roved  upon  this  earth  in 
the  lowest  condition  possible  for  human  beings. 
We  have,  through  gradual  advances,  reached  a  posi- 
tion which,  as  we  look  back  from  it  upon  the  far- 
retreating  past,  seems  to  us  a  commanding  position ; 
which  justifies  us  in  making  our  reason  the  meas- 
ure of  all  things,  and  in  believing  what  we  can- 
not understand  to  be  unintelligible  or  non-existent. 
"When  man  has  looked  about  him  as  far  as  he  can, 
he  concludes  there  is  no  more  to  be  seen ;  when  he 
is  at  the  end  of  his  line,  he  is  at  the  bottom  of  the 
ocean ;  when  he  has  shot  his  best,  he  is  sure  that  no 
one  ever  did  or  ever  can  shoot  better  or  beyond 
it ;  his  own  reason  he  holds  to  be  the  certain  meas- 
ure of  truth,  and  his  own  knowledge,  of  what  is 
possible."  * 

This  is  utter  foolishness ;  but  it  is  a  universal 
foolishness  from  which  none  escape  entirely.  Nor 
can  we  escape  it,  except  by  a  thankful  reception 
of  such  truths  as  are  within  our  reach,  and  a  pa- 
tient and  humble  hope  that  what  we  now  see  dimly 
we  may  grow  into  the  ability  of  seeing  clearly. 
We  see  here  and  now  but  a  small  part  of  the  be- 
ginning of  a  work  that  is  to  have  no  end.  Surely, 
•  Sir  William  Temple. 


OF  THE  NEW  CHURCH. 


149 


we  cannot  be  mistaken  in  holding  as  certain  that 
whatever  evil  exists,  exists  by  God's  permission ; 
that  it  is  permitted  by  Him  oidy  for  the  sake  of 
good ;  and  that  His  omnipotence  is  constantly  en- 
gaged in  evolving  good  out  of  all  evil.  But  how? 
This  may  indeed  be  a  secret  of  the  Infinite ;  and  the 
wisest  may  grow  for  ever  wiser  as  they  discern  more 
and  more  of  that  wisdom,  which  they  can  never 
contemplate  or  comprehend  in  its  wholeness.  Little 
is  the  light  now  given  us,  because,  as  we  now  are, 
more  would  be  unfit  for  us  and  harmful ;  but  that 
little  may  guide  us  to  the  conclusion  that  He  cannot 
have  created  any  of  His  children  for  a  doom  which 
would  be  worse  than  non-existence,  —  for  such  a 
doom  could  never  be  the  gift  of  perfect  love. 

The  presence  in  this  world  of  so  much  that  is  not 
good  has  always  seemed,  and  now  to  many  minds 
seems,  to  justify  a  doubt  as  to  the  existence  of  God ; 
or,  if  He  exists,  then  as  to  His  goodness  or  wisdom 
or  power.  True  it  is,  that  we  cannot  believe  in 
Him  and  in  His  infinite  attributes,  unless  we  believe 
that  in  some  way  He  is  able  to  deduce  good  from  all 
evil.  That  we  are  unable  to  see  clearly  and  always 
how  He  does  this,  is  no  argument  against  this  belief, 
except  with  those  who  think  that  the  finite  can 
fathom  the  counsels  of  the  Infinite,  and  who  forget 
that  we  are  but  at  the  beginning  of  being,  and  that 
our  best  wisdom  is  but  as  mere  foolishness  in  the 


150 


OUTLINES  OF  THE  PHILOSOPHY 


sight  of  perfect  wisdom.  One  reason  why  we  are 
permitted  to  begin  our  being  in  a  world  like  this  is 
suggested  by  the  fact  that  this  is  but  the  beginning. 
It  may  well  be  that  the  highest  good  may,  in  the 
end,  or  in  an  eternity  which  will  not  end,  require 
eternal  progress,  and  that  this  progress  should  begin 
from  the  bottom  —  from  the  last  and  lowest  state  in 
which  human  beings  may  live.  And  this  thought 
helps  to  explain  the  fact  which  science  has  abun- 
dantly proved,  that,  prior  to  any  civilization,  men 
lived  on  earth  for  myriads  of  years  in  a  condition 
removed  only  one  step,  and  that  not  a  long  one, 
from  the  condition  of  the  beasts  around  them. 

Another  view  of  this  subject  we  may  derive  from 
the  consideration,  that  what  is  true  of  individuals 
must  be  in  some  measure  true  of  the  whole  which, 
taken  together,  they  compose.  And  who  that  has 
made  any  progress  in  spiritual  improvement  can 
doubt  that  the  seeming  calamities  which  have  be- 
fallen him,  and  have  often  disappointed  his  dearest 
wishes,  have  been  the  means  by  which  he  has  gone 
forward,  step  by  step?  Even  so,  we  may  say,  hum- 
bly and  reverently,  it  may  have  been  with  our  sins. 
We  have  been  permitted  to  fall,  that  we  might  know, 
as  otherwise  we  could  not  and  would  not  know, 
what  depths  of  iniquity  were  hidden  in  our  hearts. 
Happy  is  he  who  is  able  to  discern  and  to  resist  the 
first  thoughts  and  emotions  of  evil,  when  they  first 


OF  THE  NEW  CHURCH. 


151 


disclose  themselves  to  the  mind !  But  only  One, 
the  Sinless,  could  do  this  always  and  perfectly.  We 
must  strive  for  this;  and,  when  we  fail,  we  may  still 
hope  that  a  penitence  as  profound  as  the  sin  calls 
for,  may  wipe  the  sin  away,  and  out  of  its  own 
sorrow  beget  such  a  hatred  of  that  sin  as  shall 
make  us  ever  thereafter  safe  against  its  influence. 
Happy  then  are  we,  if  that  repentance  shall  convert 
our  love  of  sin  into  hatred  of  it;  happy  are  we,  if 
we  are  so  changed  by  yielding  to  influences  from 
above,  that  we  shall  hereafter  be  sure  to  hate  that 
which  otherwise  we  might  have  always  loved ! 

For  a  more  general  view  of  this  question  we  must 
again  advert  to  our  ownhood  of  ourselves.  Because 
it  has  been  given  us,  and  as  the  end  for  which  it  is 
given  us,  we  may  build  up  our  own  character,  —  al- 
ways under  the  leading  of  Providence,  always  with 
the  constant  help,  without  which  we  cannot  take  a 
single  step ;  but  with  this  leading  and  this  constant 
help,  we  may  build  up  our  character  even  from  the  be- 
ginning. This  Divine  leading  may  take  us  through 
paths  which  are  painful,  and  seem  to  be  devious. 
But  one  of  the  great  purposes  for  which  the  dark 
mysteries  of  life  are  permitted  to  close  in  upon  us, 
may  well  be  to  strengthen  our  casting  away  of  the 
self  we  know  to  be  so  stained,  and  our  acceptance  of 
the  will  of  God  ;  and  to  invigorate  our  faith  in  a 
wisdom  that  cannot  err,  and  our  trust  in  a  goodness 


152 


OTJTLIXES  OF  THE  PHILOSOPHY 


that  cannot  fail.  And  when  we  remember  what 
Heaven  is,  and  that  the  happiness  of  all  who  are 
there  consists  in  a  clear  perception  of  Him  and  of 
His  working,  and  in  perfect  love  for  and  perfect 
trust  in  Hitn  who  gives  them  all  their  happiness, 
and  in  entire  surrender  of  self  to  Him,  —  what  price 
can  we  think  too  large  to  pay  for  whatever  shall 
advance  us  on  the  way  to  this  consummation ! 


OF  THE  NEW  CHURCH. 


153 


CHAPTER  IX. 

CORRESPONDENCE. 

The  basis  of  the  philosophy  which  we  are  taught 
by  Swedenborg,  is,  that  all  things  exist  from  God, 
and  that  He  creates  them  by  an  effluence  from 
Himself.  The  whole  universe  is  not  at  an  equal 
distance  from  God,  but  some  things  are  nearer  to 
and  other  things  farther  from  Him.  Thus,  spirit 
is  nearer  to  Him  than  matter ;  and,  in  the  world  of 
spirit  and  in  the  world  of  matter,  there  are  ditferent 
degrees  of  nearness  to  Him  or  of  distance.  This 
nearness  or  distance  is  not  of  place,  but  of  state  or 
condition,  and  is  strictly  a  difference  of  degree ;  and 
of  these  degrees  some  are  continuous  degrees,  or  de- 
grees of  breadth  on  the  same  plane,  and  some  are 
discrete  degrees,  or  degrees  of  height. 

One  of  the  laws  in  conformity  to  which  God 
creates  is,  that  He  creates  through,  or  by  means  of, 
these  discrete  degrees,  —  higher  things  being  instru- 
ments by  means  of  which  He  creates  lower  things; 
each  several  higher  thing  being  an  instrument  by 
means  of  which  each  several  lower  thing  is  ere- 


154  OUTLINES  OF  THE  PHILOSOPHY 


ated.  Thus,  all  s])irit  is  higher  than  matter;  and 
it  is  through  spirit  that  matter  is  made  to  assume 
form.  Take  for  example  the  body  :  if  life  leaves  the 
impregnated  ovum  in  the  mother,  it  dies,  and  there 
is  the  end  of  it.  If  it  lives,  the  life  that  is  in  it  is  a 
spiritual  life ;  and  it  gathers,  first  from  the  mother, 
and  afterwards  from  suitable  objects  brought  within 
its  reach,  the  materials  out  of  which  it  forms  the 
body.  We  know  that  the  body  grows  from  the  first 
living  germ  to  the  full  maturity  of  the  adult  man. 
So  does  the  spirit  grow  from  the  first  germ  of  spir- 
itual life  to  its  adult  condition.  And  as  the  spirit 
grows,  the  material  body,  which  is  to  be  its  clothing 
for  a  while,  is  formed  by  or  through  the  spirit.  For 
it  is  always  the  spirit  which  is  formative  or  causa- 
tive, and  the  material  which  is  formed  or  is  the 
effect. 

What  is  thus  true  of  the  spirit  and  the  body  is 
true  of  the  whole  spiritual  world,  —  which  world  in- 
cludes our  own  spirit  and  all  that  belongs  to  it, — 
and  of  the  whole  material  world.  It  is  through  that 
spiritual  world  as  a  whole,  that  the  materia]  world 
as  a  whole  is  created.  This  is  true  not  only  in  the 
past  but  in  the  present,  and  continually;  not  only 
generally,  but  specifically  :  all  substances  and  forces, 
and  all  the  forms  of  substance,  and  all  the  activities 
of  force,  having  their  causes  in  the  spiritual  world. 
Each  one  of  all  these  things  is  first  spiritual,  and 


OF  THE  NEW  CHURCH. 


155 


then,  by  the  creative  energy  passing  down  through 
it,  becomes  material.  And  this  is  true  also  of 
all  the  changes  in  all  things,  whether  substance 
or  force.  These  changes  are  continual,  for  it  may 
now  be  considered  as  ascertained  that  all  things 
are  in  perpetual  motion  or  action,  external  and 
internal ;  and  all  this  motion  or  action  is  first  spir- 
itual, and  then  material. 

Let  us  return  again  to  the  example  first  selected, 
of  the  soul  and  the  body.  As  the  soul  forms  the 
body,  or  through  the  soul  the  body  is  formed,  so  the 
60ul  forms  the  body  to  be  its  representative  and  in- 
strument. It  can  be  its  instrument,  because  it  is  its 
representative;  that  is,  because  it  is  so  exactly 
adapted  to  it  that  the  soul  animates  every  part,  and 
finds  in  the  body  clothing  for  all  of  itself;  and  is  able 
to  make  use  of  every  part  of  the  body  to  do  the  act 
or  perform  the  function  which  each  portion  of  the 
soul  asks  of  that  part  of  the  body  which  clothes  it. 
In  one  word,  the  material  body  corresponds  to  the 
soul. 

We  know  very  well  what  resemblance  is;  and 
almost  —  not  perhaps  quite  as  well  —  what  analogy 
is.  But  correspondence  is  neither  resemblance  nor 
analogy.  It  bears  a  certain  likeness  to  them,  and 
yet  is  different  from  them.  In  certain  instances 
of  correspondence,  there  is  between  the  things 
that  correspond  much  resemblance ;  in  others  much 


156 


OUTLINES  OF  THE  PHILOSOPHY 


analogy,  and  in  yet  others  neither  resemblance  nor 
analogy.  Correspondence  is  a  different  relation  be- 
tween thiugs;  and  it  is  diffictdt  to  present  this  new 
idea  intelligibly.  The  word  is  old ;  but  it  is  now 
used  in  a  new  sense  to  express  a  relation,  not  hith- 
erto known,  between  spiritual  things  and  natural 
things.  Perhaps  this  new  meaning  of  the  word  can 
only  be  learned  gradually,  as  we  understand  in  spe- 
cial instances  the  relation  which  it  seeks  to  express. 
It  might  suffice  as  a  provisional  definition  of  corre- 
spondence, to  say  that  it  is  the  relation  between  a 
higher  and  causative  thins:,  and  the  lower  tinner 
which  is  caused  by  or  through  the  higher,  and  which 
represents  the  higher. 

Perhaps  this  relation  of  correspondence  may  be 
illustrated  by  the  relation  between  the  human  coun- 
tenance and  the  affections  and  thoughts.  Whatever 
they  are,  that  becomes.  Between  what  is  felt  and 
thought,  and  the  expression  of  the  face,  there  is  no 
resemblance  or  analogy  ;  but  there  is  correspondence. 
Let  a  man  feel  some  strong  affection,  or  have  a  new 
and  interesting  thought,  and  a  change  takes  place  at 
once  in  the  muscles  of  the  face  and  in  the  brightness 
or  sadness  of  the  eye,  which  is  perfectly  inexplicable 
on  mechanical  grounds,  but  is  the  effect  of  internals 
operating  upon  externals.  It  is  a  correspondence; 
and  this  correspondence  is  perfect,  if  hypocrisy  does 
not  interfere,  and  if  habitual  repression  and  conceal- 


OF  THE  NEW  CHURCH. 


157 


ment  have  not  impaired  the  response  of  the  face  to 
the  mind  and  heart. 

It  has  been  said  that  the  material  world,  as  a 
whole,  corresponds  with  the  spiritual  world.  But 
there  is  also  in  each  of  these  worlds  a  correspond- 
ence. For  all  the  persons  in  the  spiritual  world 
think  and  feel,  and  all  their  thoughts  and  affections, 
taken  together,  constitute  their  internal  spiritual 
world ;  but  they  have  an  outside  world  to  live  in 
just  as  men  have  here,  and  all  the  things  thereof, 
taken  together,  constitute  their  external  spiritual 
world.  Tlieir  external  spiritual  world  is  formed 
through  or  by  their  internal  spiritual  world,  not  gen- 
erally, but  specifically ;  that  is,  all  the  several  things, 
whether  substances  or  forces  of  their  external  world, 
are  formed  through  or  by  the  several  things —  each 
by  each  —  of  their  thoughts  or  affections. 

So  it  is  also,  but  with  a  difference,  in  this  material 
world.  Men,  while  they  live  here,  have  a  material 
world,  and  a  home  and  all  things  of  it,  including  all 
animals  below  men,  for  their  instruments.  They 
have  also  thoughts  and  affections,  which  are  of  their 
spirits ;  and  the  things  which  are  material  are  formed 
through  and  by  the  things  of  their  spirits. 

All  things  below,  which  are  created  by  or  through 
things  above,  correspond  to  them.  Hence,  the  gen- 
eral correspondence  between  this  lower  world  and 
the  spiritual  world,  and  also  the  correspondence  be- 


158  OUTLINES  OF  THE  PHILOSOPHY 


tween  thoughts  and  affections,  and  external  things, 
which  is  true  of  that  world  and  of  this  world ;  spe- 
cifically true  of  that  world,  where  the  attraction 
of  affinity  classifies  all  perfectly,  bringing  together 
those  of  like  kind,  and  permitting  the  external 
world  about  them  to  represent,  specifically,  their  in- 
ternal world  or  their  thoughts  and  affections.  Here 
men  of  all  kinds  are  mingled  for  the  uses  of  this 
world,  and  the  external  world  corresponds  only  gen- 
erally to  the  world  of  human  thought  and  affection  ; 
being,  as  it  were,  its  common  resultant. 

It  is  indeed  by  means  of  this  correspondence  that 
creation  is  effected.  The  creative  energy,  flowing 
into  one  degree  of  existence,  flows  through  it  and 
creates  the  degree  below  by  this  law  of  correspond- 
ence ;  which  may  be  regarded  as  not  only  a  law  and 
a  fact,  but  also  as  a  force,  animated,  like  all  forces,  by 
the  only  primal  and  original  force.  This  relation 
exists  from  the  summit  to  the  bottom,  everywhere, 
through  the  whole  range  of  existence.  It  is  by 
means  of  it  that  all  created  things  are  connected 
together  into  one  whole,  and  that  this  whole  crea- 
tion is  connected  with  its  Creator.  Every  tiling 
which  is  caused  corresponds  to  the  higher  causative 
tiling  through  which  it  is  caused;  and  this  caused 
tiling  may  become  in  its  turn  a  causative  thing  or 
instrument  through  which  a  lower  thing  is  caused, 
which  again  corresponds  to  its  cause.    And,  finally, 


OF  THE  NEW  CHURCH. 


159 


the  whole  creation  corresponds  to,  expresses,  and 
represents  its  Creator.  Thus,  correspondence  is  uni- 
versal and  all-pervading. 

I  have  used  the  words  cause,  causative,  and  causa- 
tion in  a  somewhat  unusual  sense.  There  are  two 
kinds  or  modes  of  causation ;  a  higher  and  a  lower. 
One  of  these  operates  only  between  different  planes 
or  discrete  degrees  of  being,  as  between  spirit  aud 
matter ;  this  is  the  higher.  The  other  operates  be- 
tween things  on  the  same  plane  of  being;  this  is  the 
lower.  When  we  strike  a  billiard  ball  with  another 
and  cause  it  to  move,  when  we  apply  flame  to  gun- 
powder and  cause  it  to  explode,  when  a  sculptor 
brings  out  a  statue  from  a  block  of  marble,  —  these 
are  instances  of  causation  of  the  lower  kind.  But 
this  is  the  only  kind  which  is  recognized  among  men. 
If  ever  they  think  of  a  spiritual  cause  producing  a 
new  creation,  they  think  of  it  only  as  they  would 
think  of  making  some  new  form  by  the  proper 
use  of  suitable  instruments  and  substances.  The 
idea  of  causation  in  its  higher  sense  has  not  existed 
among  men,  and  therefore  no  word  has  been  required 
or  used  to  express  it.  "  Cause  "  is  the  only  word  I 
have,  and  I  must  use  it  in  both  senses.  But  I  shall 
not  be  understood  when  I  use  it,  if  it  is  not  remem- 
bered that  I  am  speaking  of  causation  as  that  is 
operative  between  different  planes  of  being;  of 
causation  by  correspondence.    Of  course  I  cannot 


160 


OUTLINES  OF  THE  PHILOSOPHY 


be  understood  by  those  who  are  unable  to  believe 
that  there  are  different  planes  of  being. 

Some  of  these  correspondences  have  always  been 
seen,  and  they  show  themselves  in  all  languages.  A 
man  is  said  to  be  warm  or  cold  in  his  feelings  or 
affections :  burning  with  passion,  or  frozen  in  indif- 
ference. His  thoughts  are  said  to  be  luminous  and 
bright,  or  dark  and  cloudy.  Language  is  indeed 
founded  upon  correspondence ;  for  leading  philolo- 
gists agree,  that  words  which  have  a  moral  meaning 
are  generally  formed  from  those  which  have  pri- 
marily a  physical  meaning ;  and  some  of  our  words 
still  retain  both  meanings,  as  rule,  right,  and  the 
like.  Poetry  discovers  a  multitude  of  correspond- 
ences ;  some  nearer,  some  more  remote.  Indeed, 
the  very  highest  poetry  has  always  done  its  best  and 
greatest  work  in  making  the  splendor,  the  sublimity, 
and  the  beauty  of  the  external  world  significant,  and 
giving  them  a  voice.  Upon  the  walls  of  the  world 
that  is  our  home  are  hung  pictures  of  the  life  with- 
in ;  they  are  veiled  to  our  eyes,  and  poetry  takes  the 
veil  away.  When  these  things  are  thought  about, 
and  there  is  an  attempt  to  analyze  and  account  for 
them,  they  are  said  to  be  the  products  of  imagina- 
tion. This  is  true,  but  it  is  not  true  in  the  sense  in 
which  it  is  commonly  said  ;  for  in  their  utter  igno- 
rance of  the  true  function  of  the  imagination,  men 
mean  by  this  phrase  only  that  these  things  have  no 


OF  THE  NEW  CHURCH. 


1C1 


real  existence,  no  actual  truth.  There  can  be  no 
greater  error.  It  is  as  much  the  function  of  imagi- 
nation to  supply  reason  with  inexhaustible  materials 
for  its  proper  work,  as  it  is  for  reason  to  instruct  and 
guide  imagination,  that  it  may  not  wander  into  the 
paths  of  fantasy. 

Already  is  it  seen  by  some  of  the  most  eminent 
thinkers  of  the  day,  that  imagination  has  always 
worked  with  reason  in  the  progress  of  the  pro- 
foundest  sciences.  Astronomy,  and  all  the  branches 
of  physics,  owe  to  its  assistance  their  greatest  ad- 
vances ;  and  distinguished  mathematicians  have  said 
that  even  mathematics,  the  stern  rebuker  of  fantasy, 
would  never  have  reached  its  present  fruitfuluess 
and  power  had  it  not  profited  by  the  aid  of  imagina- 
tion. 

It  is  difficult  to  speak  of  what  must  be  the  effects 
of  this  doctrine,  now  that  there  is  no  knowledge  and 
no  recognition  of  it  even  among  advanced  scientists. 
And  it  cannot  but  seem  fanciful,  and  offensively  so, 
to  those  who  habitually  confine  their  thoughts  to  ma- 
terial things ;  or,  if  they  investigate  mind,  so  utterly 
invert  the  truth  as  to  regard  mind  as  the  product  of 
matter;  or,  if  they  avoid  this  falsity,  regard  mind  as 
not  only  perfectly  distinct  from  matter,  but  as  hav- 
ing no  definite  relation  to  it.  While  mind  and  mat- 
ter are  thus  regarded  as  perfectly  separated  from 
each  other,  without  relation  or  connection,  neither 
11 


162  OUTLINES  OF  THE  PHILOSOPHY 


can  be  understood.  Nor  is  there  any  relation  or 
connection  discoverable  between  them,  except  that 
of  correspondence.  When  this  is  distinctly  seen, 
the  whole  material  world  will  have  its  significance 
and  its  voice.  The  realms  of  Nature  will  speak 
to  man,  for  whom  they  are  created,  and  their  utter- 
ance will  reveal  truths  concerning  things  above 
them.  The  sciences  of  mind  and  matter,  no  longer 
independent,  and  still  less  hostile,  will  work  to- 
gether while  each  does  its  own  work.  Many  a  mys- 
tery in  the  world  of  mind  will  be  solved  by  light 
rising  up  to  it  from  new  discoveries  in  the  fields  of 
matter.  Many  a  mystery  in  the  world  of  matter 
will  be  illuminated  by  light  falling  down  upon  it 
from  the  world  of  mind. 

It  will  be  seen  that  all  there  is  in  the  spirit  of  man 
refers  itself  to  what  is  either  of  the  will,  or  of  the 
understanding,  —  to  feelings  and  affections,  or  to 
thoughts;  to  the  activities  of  affection  or  to  those  of 
thought.  So  it  will  be  seen  that  all  there  is  in  the 
world  of  matter  refers  itself  in  its  correspondence 
and  significance  to  one  or  the  other  of  these  two 
great  departments,  —  will  and  intellect,  —  which  to- 
gether constitute  spiritual  life.  Innumerable  and 
indefinitely  diversified  are  the  particulars  which 
compose  the  worlds  of  mind  and  of  matter.  And 
the  correspondence  between  the  worlds  is  not  gen- 
eral only,  but  specific;  running  through  all  these 


OF  THE  NEW  CHURCH. 


163 


particulars  and  connecting  them  together.  It  is 
not  more  true  that  every  thing  which  exists  was 
caused,  or  had  a  cause,  than  it  is  that  every  thing 
which  is  caused  corresponds  to  its  cause.  Hence 
it  is  that  this  world  is  so  perfectly  adjusted  to 
our  needs.  We  live  here  only  to  prepare  for 
another  life  ;  and  it  is  the  perfect  correspondence 
between  those  two  worlds  which  makes  the  lower 
world  perfectly  adapted  to  be  a  world  of  prepara- 
tion for  the  higher.  The  things  of  Nature  will 
be  made  to  give  their  moral  lesson,  and  will  be 
seen  to  have  their  spiritual  import.  A  little  of  this 
is  sometimes  attempted,  and  successfully,  even  now, 
and  especially  by  the  highest  poetry;  but  this  is 
very  little,  very  near  to  nothingness,  in  comparison 
with  what  may  be,  and  therefore  will  be  known  in 
coming  ages,  when  the  human  mind  is  opened  to 
the  light. 

But  a  few  correspondences  have  been  referred  to. 
It  would  be  easy  to  go  on  indefinitely,  and  apply 
the  same  principles  to  other  things.  Indeed,  it 
is  difficult  to  refrain  from  the  attempt  to  do  so. 
But  to  those  who  refuse  to  rise  above  sensuous 
thought,  and  whose  whole  habit  and  condition  of 
mind  tend  to  resist  the  idea  that  the  universe, 
including  mind  and  matter,  is  an  organic  one,  all 
its  infinitely  varied  parts  being  linked  together  in 
indissoluble  unity,  what  I  have  already  said  must 


164  OUTLINES  OF  THE  PHILOSOPHY 


needs  seem  to  be  an  idle  tale,  a  dream  of  unbri- 
dled fantasy;  and  nothing  could  be  added  that 
would  change  its  aspect.  To  those  who  have 
learned  or  are  willing  to  learn  this  central  truth,  it 
is  possible  that  it  might  receive  some  illustration 
from  farther  instances  of  this  correspondence.  It 
seems,  however,  that  the  few  which  the  scope  of 
this  work  permits  me  to  attempt  can  be  given  to 
better  purpose,  if  at  all,  when  I  treat  of  the  word 
of  God.  For  then  I  shall  endeavor  to  show  that 
the  sanctity  and  power  and  instructiveness  of  the 
word  rest,  in  great  measure,  upon  correspondence. 
By  its  means,  inspiration  from  on  high  was  able  to 
bring  that  word  which,  in  the  heavens,  is  the  inex- 
haustible source  of  the  wisdom  of  the  wisest  there, 
down  even  to  the  dwellers  upon  earth,  with  all  its 
ti  Miiscendent  truth  ;  but  covered  with  a  veil  which 
the  science  of  correspondence  makes,  or  hereafter 
will  make,  transparent. 


OF  THE  NEW  CHURCH. 


1G5 


CHAPTER  X. 

THE  HUMAN  FORM. 

Form  is  not  the  same  thing  as  shape.  Every  thing 
has  a  form,  and  only  some  tilings  have  shape.  The 
correlative  to  form  is  essence.  Whatever  exists  has 
both.  Sensuous  philosophers  —  Locke  for  example 
—  deny  and,  as  they  think, disprove  essence;  and  to 
sensuous  thought  there  is  neither  form  nor  essence. 
But  every  thing  which  exists  has  that  which  makes 
it  to  be  just  what  it  is:  and  that  is  its  essence.  In 
despite  of  philosophy,  common  sense  expressing 
itself  in  common  language  asserts  an  essence ;  for  it 
says  of  this  or  that  quality  or  attribute,  that  it  is 
essential  to  this  or  that  thing:  and  all  that  is  essen- 
tial to  its  being  is  of  its  essence.  If  its  essence 
determines  what  a  thing  is,  it  is  almost  a  definition 
of  form  to  say  it  is  that  which  determines  how  a 
thing  is.  Bacon,  in  his  seventeenth  aphorism,  says: 
"Eadem  res  est  forma  calidi  vel  forma  luminis,  et 
lex  calidi  aut  lex  luminis;"  —  "The  same  thing  is 
the  form  of  heat  or  the  form  of  light,  and  the  law 
of  heat  or  the  law  of  light."    As  the  essence  of 


166  OUTLINES  OF  THE  PITILOSOPHT 


every  thing  determines  what  it  is,  and  the  form  of 
it  determines  how  it  is,  or  what  it  shall  do  or  act 
or  cause,  —  so  the  form  of  any  tiling  is  its  law. 

Swedenborg  uses  in  relation  to  this  matter  two 
Latin  words  which  it  has  been  found  impossible  to 
translate  adequately;  and,  for  the  most  part,  they 
are  left  untranslated  in  our  English  translations  of 
his  works:  these  words  are  "esse"  (literally,  to  be) 
and  "  existere"  (literally,  to  exist).  Existere  is  de- 
rived from  two  other  Latin  words,  and  means  "to 
stand  forth;"  and  it  may  help  us  to  approach  the 
meaning  of  this  distinction,  if  we  understand  that 
the  esse  of  any  thing  is  that  which  it  is  in  itself, 
while  its  existere  is  that  which  it  is  as  it  "stands 
forth,"  and  makes  itself  manifest  and  active  in  its 
functions.  This  use  of  these  two  Latin  words  is  not 
peculiar  to  Swcdenborg.  Spinoza  makes  frequent 
use  of  them  in  just  the  same  sense;  and  I  think 
I  have  met  it  in  other  writers  who  use  scholastic 
Latin,  but  I  am  not  sure  that  I  remember  accurately. 
In  this  work,  I  use  "essence"  and  "form"  as  very 
nearly,  though  not  quite,  the  equivalents  of  esse  and 
existere. 

In  this  sense,  it  is  obvious  that  every  thing  must 
have  an  essence  and  a  form  ;  for,  if  it  had  no  essence, 
it  would  not  have  that  which  makes  it  to  be  what  it 
is,  or  to  be  at  all,  and  could  not  have  any  form. 
And,  if  it  had  an  essence  and  not  a  form,  it  would 


OF  THE  >'EW  CHURCH. 


167 


have  no  existence ;  for  it  would  not  have  that  by 
which  it  could  exist  and  act,  or  stand  forth  in  mani- 
fested and  active  being.  But  it  is  not  so  with 
shape;  for  this  some  things  have,  and  other  things 
have  not.  The  air  we  breathe,  the  ethers  from 
which  come  light,  electricity,  and  magnetism,  have 
no  shape,  but  they  have  form.  Our  affections  and 
thoughts,  which  are  most  real  things,  are  without 
shape,  but  they  have  form.  Shape  is  only  an  exter- 
nal of  form,  which  is  moulded  by  the  form,  and  ex- 
presses the  form  to  the  senses  of  sight  and  touch. 
Where  shape  exists,  the  form  is  clothed  by  it,  and  in 
it  puts  on  dimensions,  and  is  cognizable  by  the  senses 
and  by  sensuous  thought.  The  shape  does  in  some 
6ort  reveal  and  manifest  the  form,  as  the  form  mani- 
fests the  essence.  The  form  is  not  apprehensible  by 
sensuous  thought,  but  only  by  rational  thought. 
And,  in  these  days,  rational  thought  for  the  most 
part  submits  itself  to  sensnous  thought,  and  con- 
sents to  call  those  of  its  intuitions  or  conclusions 
which  sensuous  thought  cannot  accept,  unrealities. 

Sometimes  the  body  is  called  the  form  of  the 
soul,  and  this  phrase  may  indicate  a  truth.  But  the 
soul  has  its  essence  and  its  form,  as  the  body  has  its 
essence  and  its  form.  The  man,  the  human  being, 
has  his  essence  and  his  form.  He  is  first  spiritual, 
and  then  material.  He  is  first  that  which  makes 
him  to  be  a  man,  and  then  this  human  essence  ulti- 


168 


OUTLINES  OF  THE  PHILOSOPHY 


mates  itself  in  a  human  body,  which  clothes  the 
human  essence,  and  responds  to  its  true  form,  and 
to  some  extent  reveals  it.  In  the  other  world,  this 
body  is  formed  of  spiritual  substance;  it  is  so  here 
also,  for  the  man  has  a  body  formed  of  spiritual  sub- 
stance,—  a  spiritual  body;  and,  while  he  lives  here, 
he  has  also  a  body  formed  of  material  substance, 
deriving  its  life  from  the  spiritual  body  which,  for  a 
time,  it  clothes.  In  both  worlds,  the  body  is  an 
adequate  instrument  of  the  soul,  and  presents  it 
forth  to  view.  Remembering,  then,  that  the  body 
is  itself  only  the  shape,  and  not  the  form,  of  the 
man,  but  that  it  is  adjusted  to  the  form  and  reveals 
this  form,  —  let  us  now  see  what  lessons  we  may 
draw  from  the  human  form,  as  thus  expressed  and 
revealed. 

In  the  first  place,  let  us  notice  the  probable  per- 
fection of  this  form;  by  which  I  mean  that  there 
can  be  no  better  form.  If  we  believe  what  the 
Bible  says,  —  that  man  was  made  in  the  image  and 
likeness  of  God,  —  we  shall  look  upon  the  human 
form  as  the  express  image  of  the  Divine  form,  which 
must  needs  be  perfection  itself.  Neither  art  nor 
science  can  improve  upon  the  human  form.  All  that 
can  be  done  to  represent  the  beautiful  is  to  represent 
it  as  perfectly  as  possible;  and  physiology  is  full 
of  acknowledgment  of  the  wonderful  adaptation  of 
the  whole  and  all  its  parts  to  the  performance  of 


OP  THE  NEW  CHURCH. 


1G9 


their  functions:  and,  as  the  knowledge  of  anatomy 
advances,  this  is  seen  more  clearly.  It  may  well  be 
called  the  type  of  form;  because  all  organisms,  vege- 
table or  animal,  aspire  towards  the  human  form.  In 
the  least  and  lowest  of  them  there  is  something 
which,  to  say  the  least,  reminds  one  of  some  portion 
or  some  function  of  the  human  form.  Science  is 
now  busy  and  successful  in  seeking  through  the 
whole  organic  world  for  organs,  members,  or  limbs 
which  appear  to  represent  organs,  members,  or  limbs 
of  the  human  body;  and  to  be  indeed  the  same,  ex- 
cepting so  far  as  they  are  changed  by  other  needs 
and  other  circumstances. 

In  the  next  place,  let  us  notice  the  indefinite 
diversity  among  the  innumerable  parts  which  com- 
pose this  whole.  No  two  are  altogether  alike. 
While  this  would  be  readily  admitted  as  to  all 
the  organs  or  limbs,  it  may  be  thought  that  the 
minute  cells  and  fibrils  are  alike  in  substance,  shape, 
and  function.  But  every  cell  and  every  fibril  fills 
its  own  place,  and  performs  precisely  the  function 
which  that  place  requires.  However  similar,  it  is  as 
certain  that  no  two  can  perform  precisely  the  same 
function  in  the  same  way,  as  it  is  that  they  cannot 
occupy  the  same  place. 

Then  let  us  notice  the  law  which  prevails  through 
all  this  immeasurable  diversity  of  shape  and  place 
and  function :  it  is  that  each  part  works  for  others, 


170 


OUTLINES  OF  THE  PHILOSOPHY 


and  not  for  itself.  All  the  parts  which  compose 
this  wonderful  whole  are  connected  together  by  a 
perfect  symmetry,  and  the  meaning  and  the  effect 
of  this  symmetry  is,  that  each  one  is  so  formed  and 
so  placed  that  it  does  its  own  especial  work ;  and 
the  work  of  each  one  is  so  adjusted  to  every  other, 
that  the  whole  work  of  the  human  body  is  the 
common  resultant  of  the  work  of  each  part.  While 
each  one  works  for  all,  all  work  for  each.  Nor  is 
it  strictly  true  that  no  part  works  for  itself.  Each 
part  does  work  for  itself  just  so  far  as  to  profit  by 
the  work  of  others  for  it,  to  the  extent  of  securing  to 
itself  the  nourishment  and  strength  necessary  for  its 
health,  and  for  its  healthy  performance  of  the  work 
it  has  to  do  in  the  organic  whole.  When  this  is 
perfectly  true  of  all  parts  of  the  body,  there  is  per- 
fect health.  Disease  comes  when  any  organ  fails  in 
its  duty,  and  especially  whenever  any  organ  works 
for  itself  primarily,  and  takes  more  than  it  needs  of 
vitality  or  substance.  Then  other  organs  suffer  for 
want  of  that  which  the  offending  organ  unduly 
appropriates,  and  the  offending  organ  suffers  for  its 
selfishness  by  engorgement  or  inflammation.  The 
symmetry  of  action  is  impaired  or  destroyed,  —  and 
that  symmetry  is  health,  and  the  want  of  it  disease. 

If  we  believe  that  the  human  form  is  an  image  of 
the  Divine  form,  and  therefore  the  most  perfect  of 
forms,  we  may  well  believe  that  the  creative  energy 


OF  THE  NEW  CHURCH. 


171 


is  always  in  effort  to  bring  all  things  into  or  towards 
this  form,  but  leaving  all  things  as  far  away  from  it 
as  their  several  functions  may  require.  An  impor- 
tant application  of  this  principle  is  to  human  society. 
But  we  can  understand  that  better,  if  we  look  at  it 
in  its  perfection  in  heaven.  That  I  will  endeavor 
to  do  in  my  chapter  on  heaven.  Here  I  will  only 
say  that  the  whole  heaven  stands  before  the  Lord 
in  a  human  form  —  not  shape,  but  form;  that  it  is 
composed  of  larger  societies,  and  these  of  lesser, 
and  these  again  of  still  less;  that  every  society  is 
in  a  true  form,  —  that  is,  in  the  human  form;  that 
these  societies  differ  from  each  other,  as  men  differ 
from  each  other  while  all  are  men ;  and  that  the 
various  members  of  a  complete  society  correspond  in 
character,  function,  and  use,  to  the  different  organs 
of  that  human  body  which  clothes  and  expresses  the 
human  form.  This  is  carried  to  the  minutest  detail, 
and  determines  the  order  of  heaven,  and  makes  that 
orderly.  And,  as  heaven  grows  in  its  completeness, 
its  harmony  becomes  fuller  and  richer ;  and  the 
whole  heaven,  and  all  the  several  societies — larger 
and  smaller  —  approach  more  nearly  to  perfection. 

There  are  frequent  expressions  which  show  that 
the  idea  of  the  human  form  as  the  type  of  all  form 
has  found  its  way  to  human  consciousness.  Thus, 
we  speak  of  this  man  as  the  head  of  a  society,  and 
of  others  as  its  members;  we  say  this  one  supplies 


172 


OUTLINES  OF  THE  PHILOSOPHT 


it  with  brains,  and  that  those  are  the  strong  hands 
that  do  its  work.  This  reference  goes  down  to  the 
most  familiar  things ;  and  thus  we  speak  of  the 
arms,  legs,  feet,  face,  back,  and  the  like,  of  things 
in  common  use.  The  answer  which  would  now 
be  made  to  all  this  is,  These  are  but  casual  analo- 
gies which  the  imaginative  faculty,  always  on  the 
lookout  for  materials,  has  laid  hold  of  and  embodied 
in  common  language. 

This  may  be  partially  true,  but  it  is  very  far  from 
the  whole  truth.  When  social  organization  shall 
have  advanced  far  beyond  its  present  condition,  and 
rational  imagination  shall  have  grown  more  acute 
and  wiser,  it  will  see  in  society  many  more  of  what 
it  now  calls  analogies.  Ages,  perhaps  ages  of  ages, 
must  elapse  before  human  society  can  advance  so  far 
as  to  recognize  its  own  best  principles  of  organ- 
ization. Earth  will  always  be  earth,  not  heaven, 
and  disorder  will  mingle  with  its  order;  because  it 
will  always  be  the  state  and  condition  in  which  we 
may  prepare  for  heaven  by  conflict  and  by  effort, 
and  by  choosing  between  the  elements  and  in- 
fluences of  good  or  of  evil.  But  even  now  we 
may  learn  the  lessons  this  truth  yields,  and  hereafter 
they  may  grow  larger,  and  be  more  clearly  seen, 
and  come  to  us  with  greater  power. 

The  first  and  greatest  of  these  lessons  is  one 
which  the  whole  universe  and  the  whole  course  of 


OF  THE  NEW  CHURCn. 


173 


Divine  Providence  are  constantly  giving  to  all  who 
are  willing  to  receive  it.  This  is  that  usefulness  — 
working  for  others,  and  doing  good  to  others  —  is  the 
one  law  of  health  and  happiness;  while  selfishness, 
in  affection  and  in  life,  is  the  one  centre  from  which 
radiate  all  disorder  and  all  suffering.  The  Divine 
mercy  surrounds  almost  every  man  with  circumstances 
which  compel  him  to  be  useful.  The  greediest  self- 
seeker,  who  cares  only  for  himself  in  all  he  does,  is 
often  in  his  most  selfish  exertions  eminently  useful. 
This  has  no  direct  effect  upon  his  character.  That 
he  is  useful  to  others  does  not  render  him  less  selfish. 
But  it  is  a  eood  thins  to  have  the  habit  of  useful- 
ness.  If  the  efforts  of  Providence  to  lead  him  from 
the  love  of  self  to  the  love  of  others  are  ever  in  any 
degree  successful,  he  will  not  be  under  the  additional 
necessity  of  learning  to  be  useful.  In  point  of  fact, 
the  highest  charity  for  most  men,  or  the  best  form 
of  usefulness  for  them,  lies  in  the  complete  discharge 
of  their  daily  duties;  for  the  mercy  of  God  always 
bo  adjusts  these  to  their  spiritual  needs,  that  the 
best  way  in  any  hour  for  men  to  advance  spiritually 
is  simply  to  do  the  duty  of  that  hour. 

The  difference  between  the  good  man  and  the  bad 
man  lies  in  the  difference  in  the  motives  which  govern 
their  acts,  more  than  it  does  in  the  acts  themselves. 
Of  course,  some  acts  are  good  and  others  bad  ;  and 
there  are  persons  who  habitually  practise  those  acts 


174 


OUTLINES  OF  THE  PHILOSOPHY 


which  all  call  bad,  and  others  whose  actions  seem  to 
be  always  good.  But  these  are  exceptions.  The  ma- 
jority of  mankind  lead  lives  of  not  so  much  difference 
in  appearance,  while  there  is  actually  between  them 
all  the  difference  between  good  and  evil,  —  between 
heaven  and  hell.  He  through  whose  discharge  of 
duty  there  runs  the  desire  and  purpose  of  doing  his 
duty  and  being  useful  to  others,  is  good ;  and  this 
goodness  may  be  infinitely  diversified  in  kind  and 
in  measure  among  men  who  are  good.  "While  he 
whose  constant  and  dominant  purpose  is  to  serve 
himself  and  his  own  selfish  desires,  and  who,  when 
he  is  useful  to  others,  is  so  only  for  the  sake  of  him- 
self, is  not  good,  however  he  may  be  regarded  by  his 
fellowmen,  who  can  judge  only  from  appearances. 

Charity,  or  love  for  others,  and  selfishness,  are 
the  two  great  opposites,  between  which  all  human 
life  is  included.  If  we  would  understand  why 
this  is  so,  we  must  go  back  to  the  original  and 
fundamental  truth  that  God  creates  man  by  efflu- 
ence from  Himself,  and  makes  him,  as  far  as  may 
be,  like  unto  Himself.  His  very  essence  is  love 
for  others.  It  is  love  which  causes  Him  continu- 
ally to  create  and  to  sustain  the  universe,  spiritual 
and  material  ;  which  causes  Him  to  be  infinitely 
useful,  and  to  find  His  infinite  happiness  in  His 
infinite  usefulness.  And  it  is  the  same  love  which 
leads  Him  to  do  all  that  His  infinite  power  can 


OF  THE  NEW  CHURCH. 


175 


do,  to  excite  in  his  children  a  love  of  doing  good, 

—  a  love  of  usefulness,  that  by  this  He  may  make 
them  happy.  The  opposite  of  this  love  is  selfish- 
ness. Between  these  opposites  every  man  must 
choose,  that  his  love  of  others,  if  he  chooses  that, 
may  be  his  own.  Between  these  opposites  every 
man  does  choose ;  and  this  choice  determines  his 
destiny,  because  it  determines  his  character. 

God  is  One  ;  but  He  is  not  "  without  form  and 
void."  He  is  One  and  Infinite;  but  He  is  an  In- 
finite composed  of  infinites.  One  way  in  which  He 
reveals  Himself  to  us  is  in  our  own  human  form ; 
and  the  parts  and  members  of  His  Divine  form, 
each  perfectly  distinct,  but  perfectly  responsive  to 
every  other,  and  each  in  perfect  sympathy  with  all, 

—  all  these  members  and  activities,  combining  to- 
gether into  a  perfect  unity,  compose  or  constitute 
God  :  and  the  correspondent  to  the  whole  and  to 
each  part  is  the  human  form.  Every  human  being 
is  taught  and  trained  in  this  life,  so  far  as  he  will 
permit,  to  take  his  proper  place  and  do  his  proper 
work  in  that  form.  For  it  is  the  form  of  heaven, 
and  heaven  grows  eternally  by  accessions  from  the 
earth;  and  the  members  added  to  it,  as  they  rise 
from  this  world  to  the  other,  are  not  mere  additions 
to  a  chaotic  mass,  only  enlarging  its  size  or  the  num- 
ber of  its  components,  —  but  each  takes  his  own  ap- 
propriate place,  precisely  as  every  part  of  added 


176  OUTLIXES  OF  THE  PHILOSOPHY 


food,  assimilated  to  a  healthy  human  body  and 
incorporated  therein,  takes  its  appropriate  place. 
There  every  one  is  known,  and  his  whole  character 
and  function  are  defined  and  manifested  by  his  place 
in  the  human  form  of  heaven.  This  angel  is  in  tlie 
head,  that  one  in  the  heart,  and  that  one  in  the 
lungs ;  this  one  in  the  hand,  and  that  one  in  the  foot ; 
this  one  in  the  eye,  and  that  one  in  the  ear,  —  and 
so  of  every  part,  and  of  every  minutest  part  of  a 
part.  Symmetry,  sympathy,  and  health  belong  to 
the  whole ;  and  the  health  and  happiness  of  the 
whole  belong  to  each. 

Pride  and  humiliation  are  equally  impossible 
where  order  is  perfect,  and  it  perfectly  discrimi- 
nates between  all  who  are  there.  The  highest  can- 
not forget,  and  have  no  desire  to  forget,  their  entire 
dependence  upon  all  the  rest.  The  lowest  feel  and 
know  that  they  are  essential  to  the  rest,  and  that 
this  is  seen  and  acknowledged  by  them.  For  each 
one  knows  that  he  fills  a  place  which  would  not  be 
filled  or  not  so  well  filled,  and  does  a  work  which 
would  not  be  done  or  not  so  well  done,  if  he  were 
not  there.  All  know  this  of  all;  and  all  help  each 
to  do  his  work,  and  the  work  of  each  is  for  all. 

This  is  the  perfection  of  human  society.  In  its 
perfection  it  will  never  be  found,  except  in  the 
heavens.  For,  as  already  intimated,  always  will 
the  earths  be  training  schools,  in  which  influences 


OF  THE  NEW  CHURCH. 


177 


from  above  and  from  beneath,  with  the  order  and 
the  disorder  they  bring  with  them,  will  mingle;  that, 
through  them  all,  man,  in  his  ownhood  of  his  life 
and  in  his  freedom,  may  cooperate  with  God  Him- 
self in  preparing  to  take  the  place  which  he  is  fit 
for  among  the  happy.  But,  while  this  perfection  of 
human  society  will  never  be  reached  upon  the  earth, 
it  may  always  be  approached.  Ami  it  will  be  ap- 
proached in  the  degree  in  which  mutual  love  and 
the  love  of  usefulness  prevail  over  selfishness  in  all 
its  forms,  and  give  force  and  vitality  to  the  acknowl- 
edgment of  the  universal  brotherhood  of  man, — 
the  child  of  our  Father  in  the  heavens. 

Already  has  the  study  of  the  human  form,  and  a 
comparison  of  it  with  other  forms,  suggested  at  least 
a  thought  of  its  central  position  among  them  all. 
Far  more  than  this  is  to  come ;  for  truth  is  eternal, 
and  has  eternity  for  its  development.  Hereafter  the 
study  of  the  human  form  will  be  found  to  be  central 
among  human  studies,  as  the  form  itself  is  central 
among  forms.  Unbounded  treasures  will  repay  this 
study ;  and  in  some  future  day,  it  will  be  found  that 
an  increase  of  knowledge  of  the  human  body  (be- 
cause the  body  is  the  effect,  the  instrument,  and 
the  expression  of  the  human  form)  will  enlarge 
the  knowledge  of  the  soul,  and  of  the  laws  of  all 
true  life. 

12 


178  OUTLINES  OF  THE  PHILOSOPHY 


CHAPTER  XI. 

HEAVEN. 

All  men  live  after  this  life  is  ended ;  and  in  the 
next  life  live  as  they  will  to  live,  far  more  than  they 
can  in  this  life.  It  has  already  been  repeatedly  said 
that  we  live  here  to  prepare  for  life  there;  and  be- 
cause this  preparation  can  be  made  only  by  conflict 
and  self-compulsion,  and  we  are  often  led  to  this  or 
aided  in  it  by  external  compulsion,  our  life  here  is 
more  or  less  a  life  of  coercion,  and  all  our  surround- 
ings are  controlled  for  us,  and  are  made  to  be  what 
we  need,  which  is  only  in  small  part  what  we  desire. 
After  death,  the  preparation  we  have  made  is  devel- 
oped in  the  world  of  spirits,  our  ruling  love  freed  by 
the  suppression  of  opposing  and  inconsistent  tenden- 
cies, and  our  whole  character  brought  into  such  har- 
mony as  is  possible. 

One  effect  of  this  is  that  intellectual  and  affec- 
tional  affinity  have  full  play.  Here  all  live  together, 
—  the  good  and  the  evil  mingled,  —  with  but  little 
of  separation  possible;  because,  by  this  mingling,  we 
can  best  help  each  other  in  this  life  of  preparation. 


OF  THE  NEW  CUURCII. 


179 


Not  so  is  it  there.  For  there  the  law  of  affinity 
brings  the  good  together,  and  separates  them  from 
those  who  are  not  good.  Where  the  good  are  is 
Heaven.  But  the  attraction  of  affinity  does  far  more 
than  separate  the  good  from  the  evil :  it  arranges 
them  into  societies,  so  that  those  who  are  of  like 
kind  live  together.  These  societies  in  Heaven  are 
innumerable  :  greater  and  greatest,  —  the  larger  com- 
posed of  lesser,  and  the  lesser  of  least;  and  each 
society  has  its  own  peculiarities  and  its  own  work, 
differing  from  every  other  in  its  character,  function, 
and  use,  as  every  individual  in  every  society  differs 
from  every  other. 

The  law  which  pervades  the  whole  is  the  law  of 
the  human  form,  —  form,  I  repeat,  not  shape.  This 
form  I  have  treated  of  in  the  preceding  chapter. 
I  will  repeat  that  it  is  man's  form  because  it  is 
God's  form ;  and  it  conies  to  man  with  the  life  of 
God,  which  is  given  him  to  be  his  own,  and  which 
makes  man  to  be  man  because  God  is  Man.  This 
Divine  form  is  perfect;  and  Heaven  is  for  ever  grow- 
ing into  the  likeness  and  image  of  this  form.  Hence 
there  is  an  ever-growing  order  and  harmony  among 
all  the  parts  of  Heaven  ;  that  is,  among  all  the  soci- 
eties of  Heaven,  and  all  the  individuals  who  compose 
those  societies.  There  is  also  order,  and  this  an 
ever-growing  order,  in  the  arrangement  of  Heaven. 
The  societies  are  lesser  and  greater,  and  all  are 


180  OUTLINES  OF  THE  PHILOSOPHY 


arranged  into  three, —  which  are  three  heavens,  and 
which,  taken  together,  constitute  Heaven. 

THE  THREE  HEAVENS. 

In  our  chapter  on  Degrees,  and  that  on  the  Human 
Form,  we  have  indicated  the  two  principles  which 
may  help  us  to  understand  the  arrangement  of 
Heaven  into  three  heavens.  A  distinction  into  three 
discrete  degrees  is  universal,  existing  in  God  Him- 
self, and  from  Him  pervading  all  things.  In  Him  it 
is  love,  wisdom,  and  power,  or  action.  It  divides 
Heaven  into  three  heavens.  In  the  highest  of  these, 
which  Sweden horg  calls  the  Heavenly  heaven,  love 
to  the  Lord  is  the  ruling  and  all-pervading  principle. 
In  the  middle  heaven,  called  by  Swedeuborg  the 
Spiritual  heaven,  wisdom,  truth,  a  living  faith  which 
recognizes  charity  or  love  of  the  neighbor  as  the  law 
of  life,  prevails.  The  lower  heaven,  called  the  nat- 
ural heaven,  is  characterized  by  obedience.  If  we 
look  at  these  heavens  in  the  light  of  their  corre- 
spondence with  the  human  form,  we  may  say  that 
the  highest  heaven  corresponds  with  the  head,  the 
middle  heaven  with  the  chest  and  trunk,  the  lowest 
heaven  with  the  limbs.  Nor  is  this  correspondence 
general  only.  As  each  of  these  three  great  divisions 
of  the  human  form  is  composed  of  larger  parts,  and 
these  of  lesser,  and  these  again  of  still  lesser,  until 
the  series  closes  in  innumerable  individual  cells  or 


OF  THE  XEAV  CHURCH. 


181 


molecules,  so  in  each  heaven  are  larger  and  smaller 
and  still  smaller  societies.  In  the  human  form,  not 
only  are  the  larger  members  and  the  components  of 
tliese  specifically  different,  but  it  is  as  impossible  for 
any  two  of  the  smallest  cells  or  minute  parts  of  the 
body  to  exercise  precisely  the  same  function,  or  stand 
in  precisely  the  same  relation  to  the  rest,  as  it  would 
be  for  them  to  occupy  the  same  place  at  the  same 
time.  Nor  is  there  any  thing  accidental  or  arbitrary 
in  all  this  infinite  variety.  Every  member  of  the 
body,  great  or  small,  and  every  minutest  portion  of 
every  member,  has  precisely  that  special  work  to  do 
which  best  enables  it  to  promote  the  health,  strength, 
and  usefulness  of  the  whole  body,  drawing  from  this 
general  health  its  own  well-being.  All  are  in  har- 
mony,—  each  one  being  that  and  doing  that  which 
all  the  rest  require. 

Precisely  so  is  it  in  Heaven.  There,  too,  this 
exact  distinction  between  all  the  members  and  com- 
ponent parts,  this  perfect  harmony  between  them, 
this  cooperation  of  all  in  the  universal  good,  is  the 
constant  law  of  life.  This  is  effected  in  a  healthy 
and  vigorous  human  body,  because  it  exists  in 
Heaven ;  and  because  Heaven  is  in  a  human  form, 
and  the  human  body  in  its  true  form  corresponds 
with  Heaven.  Nor  is  this  correspondence  general 
only,  for  it  is  precise  and  specific.  Whatever  be 
the  use  or  function  of  any  part  of  the  human  body, 


182 


OUTLINES  OF  THE  PHILOSOPHY 


larger  or  less,  some  part  of  Heaven  performs  a  cor- 
responding use  or  function,  and  finds  therein  its 
health  and  happiness.  Not  the  whole  human  body- 
only,  but  every  member  in  its  whole  structure  down 
to  its  minutest  component  parts,  and  the  action  of 
all  and  each,  has  its  antitype  and  cause  in  heaven. 
So  through  the  whole  universe  the  life  of  God  jjoes 
forth,  creating  all,  sustaining  all,  pervading  all ;  and 
impressing  upon  all,  as  far  as  that  is  possible,  the 
order  which  exists  in  absolute  and  infinite  perfection 
in  Himself. 

THE  TWO  KINGDOMS  OP  HEAVEN. 

We  may  notice  still  another  point  in  the  corre- 
spondence between  Heaven  and  man,  or  another  fact 
resulting  from  the  human  form  of  Heaven.  Every 
member  of  the  human  race  has  will  and  understand- 
ing; and  these  are  distinct  and  yet  united.  In 
every  man  one  or  the  other  prevails,  for  they  are 
never  precisely  equal.  In  this  man,  the  will  con- 
trols, and  his  affectionate  and  loving  nature  are 
always  prominent.  That  man  seems  to  be  a  man 
of  intellect  only;  he  may  be  as  brilliant  as  ice,  but 
he  is  as  cold.  All  his  affections  seem  to  ask  leave 
of  his  understanding  to  be,  and  to  exhibit  them- 
selves. These  extremes  are  perhaps  rarely  met 
with.  But  they  only  carry  to  excess  a  difference 
which  is  universal.    Men  with  a  perfect  balance 


OF  THE  NEW  CHURCH. 


183 


between  these  two  elements  of  our  being  are  not 
met  with.  Some  come  very  near  it,  but  all  stand  on 
the  one  side  or  the  other,  at  a  greater  or  less  dis- 
tance from  the  middle  point;  and  are  either  some- 
what more  intellectual  than  affectional,  or  the  re- 
verse. So  it  is  with  the  heavens:  with  each  heaven, 
and  every  society  in  heaven,  and  every  individual 
there.  The  highest  heaven,  in  its  relation  to  all 
below  it,  is  a  heaven  of  love ;  but  it  has  its  affec- 
tional and  its  intellectual  side.  The  spiritual  or 
middle  heaven  is  a  heaven  where  wisdom  rules,  and 
the  love  of  the  neighbor,  founded  on  the  truths 
which  wisdom  teaches,  is  the  law  of  life;  but  this 
heaven  also  has  its  affectional  and  its  intellectual 
side.  The  natural  or  lowest  heaven,  which  is  the 
heaven  of  obedience,  consists  of  those  who  obey 
from  affection,  and  those  who  obey  from  a  sincere 
and  intelligent  recognition  of  the  truth.  This  dis- 
tinction, which  runs  through  the  heavens,  is  ex- 
pressed by  Swedenborg  in  the  statement  that  all 
Heaven  is  divided  into  two  kingdoms. 

As  the  distinction  into  three  heavens  is  repre- 
sented in  the  human  body,  so  is  the  distinction 
into  two  kingdoms.  We  have  a  heart,  representing 
in  its  action  and  influence  the  affectional  side;  and 
lungs,  representing  the  intellectual  side.  The  brain 
.is  divided  into  two  hemispheres,  —  one  on  the  right 
side,  and  the  other  on  the  left.    The  limbs,  the  ears, 


184  OUTLINES  OF  THE  PHILOSOPHY 


the  eyes,  are  on  the  one  side  and  on  the  other. 
The  liver  has  its  two  lobes;  the  kidneys  are  two- 
fold; and  single  organs  generally  have,  like  the 
brain,  two  halves,  although  these  are  not  always  so 
apparently  distinct  from  each  other  as  in  the  case  of 
the  brain.  The  distinction  corresponding  to  that  of 
the  three  heavens  is,  if  we  may  so  express  it,  hori- 
zontal ;  while  that  representing  the  two  kingdoms 
may  be  said  to  be  vertical. 

Every  one  who  dies,  and  in  the  world  of  spirits 
has  passed  through  such  discipline  and  development 
that  his  ruling  love  dominates  and  forms  his  char- 
acter without  resistance  or  impediment,  if  he  be 
good,  takes  his  place  in  Heaven.  This  place  is 
determined  by  his  character.  That  places  him  not 
only  in  the  heaven  to  which  he  belongs,  but  in  that 
society,  and  in  the  place  in  that  society,  for  which 
he  has  become  fitted.  He  is  in  the  closest  affinity 
with  all  who  are  there,  and  they  witli  him;  and 
there  he  finds  his  eternal  home. 

THE  EMPLOYMENTS  OF  nEAVEX. 

God  is  infinitely  active.  His  infinite  action  cre- 
ates, sustains,  and  governs  the  universe  of  spirit  and 
of  matter.  His  life  flows  into  angels  and  becomes 
their  life;  and  His  activity  is  in  the  life  which  is 
derived  from  Him.  It  follows  necessarily  that  every 
angel  is  active  and  useful.    In  the  language  of  Swe- 


OF  THE  NEW  CHUECII. 


185 


denborg,  heaven  is  a  kingdom  of  uses.  Every  one 
there  gratifies  the  tendency  and  the  demand  of  his 
own  life  in  performing  the  use  which  he  can  best 
perform.  These  uses  grow  and  rise  as  he  grows  and 
list's  in  Godlikeness.  Every  angel  finds  in  the  con- 
sciousness of  this  constant  growth  one  of  the  ele- 
ments of  his  happiness.  But  no  angel  becomes 
radically  other  than  that  he  was  prepared  to  be 
when  he  left  this  world.  He  does  not  change  his 
heaven,  for  that  depends  upon  the  essential  qualities 
of  his  character ;  and  they  are  permanent  and  un- 
changeable. He  finds  his  happiness  in  the  perform- 
ance of  his  use,  and  in  the  consciousness  of  the 
unending  growth  and  elevation  in  his  performance 
of  it.  I  need  not  say  that  it  must  be  impossible 
for  us  to  form  an  adequate  idea  of  the  employ- 
ments of  the  angels,  for  it  is  obvious  and  certain. 
But  there  are  some  facts  and  some  principles  which 
may  lead  our  thoughts  in  that  direction. 

Many  good  things  are  done  in  this  world.  The 
greatest  amount  of  human  effort  is  of  that  kind. 
How  many  men  are  busy  through  life  in  providing 
food,  how  many  in  furnishing  shelter  or  clothing, 
for  others!  —  and  how  many  in  the  vast  variety  of 
uses  which  subserve  the  comfort  and  enjoyment  of 
life!  These  are  all  good  works,  and  we  are  con- 
strained to  do  them  by  the  mercy  of  our  Father ; 
for  so  His  will  is  done  on  earth,  though  not  as  it  is 


186 


OUTLINES  OF  THE  PHILOSOPHY 


done  in  heaven,  for  there  it  is  done  without  con- 
straint. Bat  of  this,  we  who  adopt  the  doctrines 
of  the  New-Church  are  sure :  the  motives  and  the 
thoughts  which  induce  us  to  do  these  things  are  all 
from  the  spiritual  world,  and,  so  far  as  they  are 
good,  from  heaven.  All  the  good  works  on  earth 
have  their  prototypes  in  heaven ;  and  whatsoever 
good  things  men  do  in  an  earthly  way,  angels  are 
doing  —  not  in  the  same,  but  in  a  heavenly  way. 
What  this  way  is  we  do  not  know  now,  for  the 
reason  that  we  know  so  little  of  the  correspondence 
which  connects  all  things  of  this  world  with  all 
things  of  the  other. 

We  may  go  still  further.  We  may  remember  that 
whatsoever  God  can  do  through  living  and  con- 
scious instruments,  He  does  through  them ;  for  so 
He  blesses  them.  It  is  His  sun  and  His  rain  which, 
coming  down  upon  the  fields  He  has  spread  out, 
raise  and  ripen  all  our  food ;  but  He  gives  to  men 
to  be  His  instruments  in  this,  and  thus  they  acquire 
the  habit,  and  if  they  are  capable  of  it  enjoy  the 
happiness,  of  usefulness.  From  this  lowest  instance 
of  this  universal  law,  our  thoughts  may  go  upwards 
indefinitely.  Science  now  permits  us  to  look  at  the 
material  heavens,  and  catch  a  glimpse  of  the  way  in 
which  they  are  buiMed.  With  the  best  instruments, 
we  can  but  look  upon  an  edge  of  the  universe  or  a 
small  spot  within  it;  but  we  can  sec  innumerable 


OF  THE  NEW  CHURCH. 


187 


stars,  all  of  which  are  probably  suns,  and  may  have 
habitable  earths  around  them.  We  see  nebulae  of 
every  description :  in  some,  we  may  look  upon  the 
spiral  forms  which  indicate  that  they  are  growing 
into  worlds  of  suns  and  earths;  in  others,  we  may 
see  this  growth  so  far  advanced  that  a  central  sun  is 
there  already;  and  in  others,  only  amorphous  masses 
of  light-mist,  over  which  countless  seons  have  yet 
to  pass.  And  perhaps  we  may  believe  that  each 
created  sun  and  planet  in  its  turn,  when  its  work  is 
finished,  is  gradually  resolved  into  its  primal  atoms, 
which  mingle  with  those  that  till  the  universe;  at 
some  distant  cycle  again  to  coalesce  into  masses, 
and  build  up  new  worlds,  —  thus  repeating,  on  a 
larger  scale,  the  circle  of  death  and  life  which  we 
see  everywhere  on  our  own  earth.  We  may  go 
on  in  this  path  of  what,  if  it  be  as  yet  only  hypoth- 
esis, is  at  least  reasonable  hypothesis,  until  the 
imagination  is  weary  and  faint. 

Now  let  us  remember  that  all  this  is  God's  work, 
and  that  all  of  His  work  which  He  can  He  puts  into 
the  hands  of  His  living  instruments ;  and  then  what 
employment  is  there  for  angels  in  their  various  ranks, 
and  in  their  various  degrees  of  advancement,  of  wis- 
dom, and  of  power!  And,  as  in  this  world,  beside 
all  the  external  uses  which  are  done  here,  there  are 
those  who  find  full  employment  for  their  best  ability 
in  the  world  of  thought  and  truth,  so  in  the  heavens, 


188 


OUTLINES  OP  THE  PHILOSOPHY 


above  all  the  work  of  building  and  sustaining  the 
universe  as  His  instruments,  there  may  be  those 
who  find  their  usefulness  and  happiness  in  ever 
learning  truths  which  are  ever  ascending  towards 
His  own  infinite  wisdom.  And  they  learn  that  they 
may  teach,  for  they  know  how  much  more  blessed 
it  is  to  give  than  to  receive.  And  from  them,  even 
the  highest  of  them,  this  wisdom  comes  down  in 
far  descent,  through  all  the  ordered  ranks  of  in- 
telligences, and  so  modified  and  accommodated  in 
this  descent,  that  at  last  it  reaches  us,  and  pours 
into  our  understanding  all  the  truth  we  are  capable 
of  receiving  in  this  beginning  of  being. 

ANGELS. 

It  is  common  for  those  who  believe  any  thing 
about  angels  to  regard  them  as  a  race  of  created 
beings  who  are  altogether  other  than  men,  and  far 
higher  than  men.  This  belief  is  confirmed  by  the 
text  which  says,  "Thou  hast  made  him  a  little 
lower  than  the  angels."  But  Swedenborg  declares 
that  all  angels  began  life  as  human  beings,  upon  this 
or  some  other  earth,  however  brief  the  stay  of  some 
of  them  upon  earth.  A  line  of  thought  which  leads 
to  this  conclusion  is  suggested  by  the  principle,  that 
the  best  thing  which  perfect  and  almighty  Love 
could  do  for  its  creatures  was  to  create  them  such 
that,  by  working  as  of  themselves  in  voluntary  co- 


OF  THE  NEW  CHURCH. 


189 


operation  with  their  Father,  and  by  the  exercise  of 
strength  which  He  gives  them  as  their  own,  they 
might  rise,  step  by  step,  from  a  far-off  beginning,  to 
a  condition  in  which  it  would  be  possible  for  Him  to 
impart  to  them  a  large  measure  of  His  own  life  and 
happiness;  and  that  this  measure  might  increase 
with  their  constant  and  unending  elevation  towards 
Himself.  He  makes  men  to  be  themselves ;  that  in 
the  exercise  of  their  own  power,  which  is  their  own 
because  He  gives  it  to  them,  they  might  become 
capable,  not  of  absorption  into  His  infinitude,  but 
of  a  conjunction  with  Him  which  may  grow  nearer 
and  closer,  for  ever  and  for  ever.  The  infinite  hap- 
piness of  God  springs  from  His  infinite  activity  in 
good.  By  their  conjunction  with  Him,  men  may 
become  at  once  His  ministers  and  servants,  and  co- 
workers with  Him  in  the  whole  work  of  creation, 
preservation,  and  government  of  the  universe.  And 
this,  men  who  have  become  angels  are.  What  more 
could  angels  be  ? 

Whatever  Ave  may  imagine  angels  to  be,  what- 
ever capacity  of  acting  as  His  ministers  we  may 
suppose  them  to  have,  whatever  measure  of  love  or 
wisdom,  or  of  happiness  resulting  therefrom,  we 
may  suppose  them  to  possess,  —  it  is  simply  impos- 
sible for  the  most  vivid  and  soaring  imagination  to 
surpass  or  to  approach  that  point  upon  which  human 
beings  must  stand,  who,  having  profited  by  the 


190  OUTLINES  OF  THE  PHILOSOPHY 


means  He  gave  them,  through  the  revolving  cvcles 
wliicli  time  cannot  measure,  have  gone  ever  upwards 
in  their  approach  to  the  Infinite.  Higher  beings 
thrm  these  could  not  be  created,  and  could  not  exist. 
Whatever  might  be  our  belief  in  the  desire  of  God 
to  bring  into  being  creatures  whom  He  might  bless 
with  the  utmost  happiness,  we  may  still  believe  that 
He  would  form  for  this  purpose  such  creatures  as 
He  has  formed  men,  with  all  their  boundless  hopes 
and  possibilities;  because  to  them,  in  the  condition 
within  their  reach,  might  be  given  the  highest  hap- 
piness a  being  less  than  infinite  could  enjoy. 

The  idea  of  a  race  of  beings  higher  than  men  has 
perhaps  grown  out  of  the  thought  that  Infinite  love 
and  power  could  not  be  contented  with  beings  so 
imperfect,  so  feeble,  so  far  from  happiness  as  men 
are,  —  as  we  see  them.  But  when  we  are  taught 
that  what  we  see  of  human  life  is  but  its  beginning, 
and  think  as  well  as  we  may  of  what  will  attend 
the  full  development  of  those  powers  which  we  here 
dimly  discern  in  their  germ  condition,  we  are  sure 
that  even  Infinite  love  and  power  would  be  satisfied 
with  what  men  might  become,  and,  in  their  homes 
in  Heaven,  do  become. 


OF  THE  NEW  CHURCH. 


191 


CHAPTER  XII. 

THE  WORD. 

Here,  as  elsewhere  in  the  consideration  of  topics  of 
religious  philosophy,  we  must  begin  with  God,  and 
Avith  His  purpose  in  creating  and  providing  for  man- 
kind. This  purpose  was  that  beings  might  exist 
whom  He  could  make  happy ;  and  therefore  He 
made  them  such  in  capacity  and  character  that  He 
might  for  ever  help  them  to  be  happy  and  to  grow 
in  happiness.  The  animals  He  had  made  He  could 
make  happy,  but  their  happiness  is  not  capable  of 
eternal  increase ;  while  man's  is  so.  Here  is  one  of 
the  radical  distinctions  between  men  and  animals. 
And  because  of  this,  there  exists  another  of  these 
radical  distinctions,  —  language:  men  have  the  fac- 
ulty of  speech,  and  animals  have  not. 

God  is  constantly  in  the  effort  to  carry  into  effect 
His  own  infinite  purpose.  The  whole  nature  of 
man,  and  all  that  contributes  to  the  constitution  of 
that  nature,  is  so  made  as  to  be  an  instrument  which 
God  can  use  to  carry  His  purpose  into  effect.  Lan- 
guage is  one  of  these  instruments,  and  a  most  impor- 


192 


OUTLINES  OF  THE  PHILOSOPHY 


tant  one.  Words  are  the  simplest  things  in  the 
world :  to  utter  them  is  as  easy  a  matter  as  breath- 
ing; and,  indeed,  they  are  only  breath  made  vocal. 
And  yet  words  are  among  the  most  mysterious 
things  in  the  world.  The  origin  of  language  is 
wholly  unknown;  and  no  one  of  the  many  theories 
about  it  seems  to  be  acceptable  to  many  beside  him 
who  announces  it.  But  the  true  nature  of  language 
and  its  influence  and  effect  are  almost  as  much  un- 
known as  its  origin.  We  do  know,  however,  much 
of  what  it  is  and  does  for  man,  for  this  is' apparent 
at  the  first  glance. 

Words  serve  for  means  of  intercourse,  because 
they  enable  men  to  communicate  to  each  other  their 
thoughts  and  feelings,  and  to  impress  these  upon 
each  other  and  make  them  common  to  speaker 
and  hearers,  —  and  thus  unite  men  in  a  common 
thought  or  feeling.  Then  words  serve  for  the  pres- 
ervation of  thoughts  and  feelings.  They  preserve 
them  by  tradition,  if  they  are  delivered  for  safe- 
keeping only  to  memory  and  transmission  by  repeti- 
tion. Of  late  there  have  been  quite  interesting 
conclusions  as  to  the  method,  and  the  extent  and 
accuracy,  with  which  a  wide  and  complex  system  of 
doctrines  could  be  continuously  preserved  by  such 
transmission, —  as  in  the  case  of  the  earliest  Hindu 
beliefs.  These  conclusions  have  been  drawn  from 
distinct  intimations  in  ancient  records  of  the  system- 


OF  THE  XEW  CHURCH. 


193 


atic  and  well-devised  means  which  were  successfully- 
employed  to  make  this  transmission  accurate. 

Then  came  a  farther  improvement,  —  that  of  writ- 
ing, —  which  is  almost  as  marvellous  as  the  origin 
of  language.  This  gave  to  all  the  uses  of  words 
new  power  and  efficacy;  and  when,  a  few  cen- 
turies ago,  a  farther  improvement  in  the  use  of 
words — that  of  printing  —  took  place,  they  gained 
still  farther  power  and  efficacy. 

If  we  believe  that  the  use  of  words  or  mutual 
language  is  peculiarly  human,  and  indispensable  to 
human  improvement;  that  the  power  of  speech  is 
given  to  man  by  God ;  that  it  is  adapted  to  his 
whole  nature  and  needs,  as  the  means  by  which 
truth  may  be  given  him  that  will  help  him  to  build 
up  in  himself  a  heavenly  character;  if  we  believe 
that  all  human  life  flows  into  man  from  God,  and 
therefore  whatever  is  in  man,  humanly,  must  be  in 
God,  divinely,  —  well  may  it  be  asked,  Why  should 
not  God  speak  to  man  ?  Why  should  He  not  make 
use  of  this  instrument  of  language  to  give  to  man 
knowledge  which  he  could  not  otherwise  possess? 
The  answer  to  this  question  is,  He  has  spoken  to 
man,  and  He  does  speak  to  him.  He  does  in  fact 
make  use  of  man's  power  of  hearing,  of  reading,  and 
of  understanding  language,  to  communicate  to  men 
truths  which  could  not  otherwise  be  given  to  them. 

God  speaks  to  man  through  men  into  whom  He 
13 


194  OUTLINES  OF  THE  PHILOSOPHY 


breathes  His  spirit.  He  makes  use  of  their  minds, 
their  thoughts,  their  affections,  their  mouths,  their 
language,  to  say  to  His  children  what  He  would. 
It  is  true  that  every  thought  and  every  affection 
which  any  man  has  comes  to  him  from  God.  But 
the  common  and  normal  way  is  for  these  thoughts 
and  affections  to  be  modified  and  qualified  by  the 
mediums  through  which  they  flow,  into  affinity  and 
adaptedness  to  the  man's  state ;  in  order  that,  when 
they  reach  man,  they  may  be  given  to  man  to  be  his 
own  :  and  they  thereby  become  man's,  and  not  God's. 
It  is  sometimes  said  of  men  of  great  genius,  —  as  Ho- 
mer, Shakspeare,  Milton,  —  that  they  were  inspired. 
But  this  use  of  the  word  confounds  things  essen- 
tially different.  Whatever  comes  normally  to  any 
individual  is  always  modified  into  conformity  with 
his  peculiar  and  individual  state  and  faculty,  but 
always  so  that,  when  he  receives  it,  it  becomes  his 
own.  Not  so  is  it  with  the  subjects  of  inspiration. 
Their  ownliood  of  themselves  is  for  the  time  sus- 
pended. They  are  filled  with  the  spirit  of  God. 
They  utter  or  write  what  is  thus  given  to  them. 
This  may  be  somewhat  modified  in  the  form  it  takes 
by  the  mental  character,  or  by  the  habits  of  thought 
and  feeling  of  the  person  employed  for  this  use,  as 
instruments  modify  the  work  that  is  done  by  them ; 
but  not  so  as  to  make  the  Avoids  their  own  words, 
for  they  are,  and  they  remain,  God's  words. 


OF  THE  XEW  CHURCH. 


195 


How  it  was  in  the  earliest  condition  of  mankind 
we  know  not.  There  was  probably  a  long  period 
during  which  such  words  were  only  spoken,  and  were 
delivered  over  to  memory  and  transmission  by  tra- 
dition. But  at  length  more  could  be  done.  Our 
Bible,  which  we  call  emphatically  the  Word  of  God, 
was  given  to  mankind,  and  in  the  languages  best 
suited  to  this  use.  It  was  not  given  all  at  once. 
Words,  perhaps  preserved  only  by  tradition  from  an 
earlier  age,  made  a  part  of  it.  In  following  ages, 
a  succession  of  persons  employed  for  this  use,  who 
differed  much  from  each  other,  and  whose  personal 
peculiarities  are  to  some  extent  impressed  upon 
their  work,  added  the  books  of  the  Old  Testament. 
At  a  later  period,  the  Gospels  and  the  Book  of 
Revelation  were  added,  —  finally  completing  this 
Word  of  God. 

Emanuel  Swedenborg  was  not  one  of  those  so 
employed  to  write  the  words  of  God.  He  was  not 
inspired.  We  repeat  what  we  said  before.  He  was 
selected  for  the  use  he  performed,  as  a  man  of  re- 
markable intellect,  which  was  as  fully  cultivated  and 
prepared  by  study  and  work  as  was  possible ;  and 
he  was  then  taught  spiritual  truth  in  a  way  in  which 
it  had  never  been  taught  to  any  man.  He  was  as- 
sisted in  every  possible  way  to  understand  it ;  and 
as  he  understood  it,  and  only  so,  he  communicates  it 
to  others  in  his  writings.    The  idea  that  these  writ- 


196  OUTLINES  OF  THE  PHILOSOPHY 


ings  were  intended  to  supersede  in  any  way  or 
measure  the  Word  of  God,  or  to  add  to  it  or  sup- 
plement it,  would  have  shocked  him;  for  the  pur- 
pose of  his  whole  work  was  to  enforce  and  illustrate 
that  Word. 

What  must  be  the  difference  between  the  Word 
of  God  and  the  words  of  men  ?  No  one  can  answer 
this  question  fully ;  but  some  things  we  may  say 
about  it.  For  if  we  believe  that  all  life  proceeds 
from  Him,  that  it  flows  forth,  forming  many  succes- 
sive spheres  of  being,  using  each  higher  one  as  the 
medium  through  which  it  forms  the  nearest  lower, 
and  finally  ultimating  itself  in  the  lowest,  we  may 
believe  that  this  is  the  law  of  the  truth  flowing  forth 
from  Him,  and  ultimating  itself  in  the  words  which 
are  given  to  man.  This  truth  is  the  same  truth  in 
each  of  these  degrees  or  spheres,  —  the  highest  and 
the  lowest;  but  in  each  of  them  it  has  the  form 
which  is  suited  to  that  decree  of  beinc;.  All  these 
degrees  or  forms  of  truth  are  ultimated  in  and 
are  contained  in  the  last  and  lowest,  —  the  written 
Word.  If  this  were  a  man's  word,  the  truth  would 
have  flowed  down  to  it  through  all  these  planes  of 
being ;  but  when  it  reached  man  and  became  his 
thought,  it  would  have  become  his  own,  and  would 
have  been  no  longer  God's  truth,  but  what  the  state 
and  character  of  the  man  made  it  to  be.  But  the 
Word  of  God,  although  expressed  by  the  use  of 


OF  THE  NEW  CHURCH. 


197 


human  instruments,  was  never  given  to  them  as 
their  own  ;  for  their  ownhood  of  life  was  suspended, 
that  they  might  become  these  instruments. 

In  the  Word,  all  these  higher  forms  of  truth,  or  all 
these  truths,  are  in  the  lowest  or  literal  form.  This  is 
made  possible  by  the  law  of  correspondence,  which 
connects  all  these  degrees  of  being  together,  and  all 
with  Him  from  whom  they  flow  forth  as  from  their 
primal  cause.  By  force  of  this  law,  every  lower  de- 
gree responds  to  the  higher  which  was  its  causative 
medium,  and  is  that  higher  in  a  lower  form.  By 
force  of  this  law,  every  truth  in  the  Word  upon  a 
lower  plane  responds  to  a  truth  upon  a  higher  plane, 
and  is  that  truth  expressed  in  a  lower  form.  All 
these  truths  are  there,  and  we  may  arrange  them 
into  two  classes:  one,  the  lowest,  literal  sense;  the 
other,  the  higher  or  spiritual  sense. 

These  truths  are  there.  But  are  they  there  for 
man?  Yes,  by  force  of  this  same  law  of  corre- 
spondence; for  a  knowledge  of  this  correspondence 
explains  and  applies  this  law,  and,  by  the  interpre- 
tation of  the  lowest  sense,  unveils  the  meaning  of  a 
higher  sense.  Each  lower  sense  veils  the  higher 
from  those  who  live  on  the  lower  plane  of  being 
to  which  that  lower  sense  is  adapted,  and  whose 
minds  are  not  lifted  above  that  lower  plane.  The 
knowledge  of  correspondences  lifts  the  mind  up- 
wards and  makes  the  lowest  sense  transparent.  This 


198 


OUTLINES  OF  THE  PHILOSOPHY 


knowledge  may  be  systematized ;  and  this  system- 
atized knowledge  is  the  science  of  correspondence. 

This  science  is  now  given  to  man ;  not  in  its  ful- 
ness and  entirety,  for  that  would  be  beyond  its  pos- 
sible reception,  and  therefore  it  would  be  given  in 
vain.  We  live  in  the  beginning  of  a  new  era. 
Divine  Providence  has  waited  for  the  need  and  the 
possibility  of  even  this  beginning.  The  thick  dark- 
ness which  has  gathered  through  the  long  succession 
of  ages  of  ignorance  and  falsity  still  hangs  upon  us 
all.  If,  through  these  ages,  seeds  of  truth  and  light 
have  been  sown  and  germinated  and  grown,  and 
have  at  last  made  it  possible  for  new  and  greater 
light  to  be  thrown  upon  the  darkness,  this  great  gift 
must  still  be  given  under  the  universal  law  of  adap- 
tation to  those  to  whom  it  is  given,  and  therefore  to 
us  only  in  an  inchoate  and  incomplete  manner. 
This  science  was  taught  to  Swedenborg,  and  is 
given  to  mankind  by  him.  He  has  given  us  the  fact 
of  correspondence  and  its  general  laws  and  prin- 
ciples. He  has  given  us,  by  an  application  of  these 
principles,  the  spiritual  sense  of  Genesis,  Exodus, 
and  the  Apocalypse  ;  and,  in  illustration  and  enforce- 
ment of  the  meaning  of  these  books,  he  has  given 
the-  spiritual  meaning  of  many  passages  in  other 
books  of  Scripture. 

The  universal  correspondence  between  all  the 
planes  of  being  has  made  it  possible  to  include  all 


OF  THE  NEW  CHURCH. 


199 


truths  within  the  form,  and  expression  of  literal 
truth.  The  science  of  correspondence  teaches  the 
higher  truths  which  lie  within  the  lower.  In  doing 
this,  it  will  show  that  whatever  thing  exists  in 
Nature  had  a  spiritual  cause,  and  from  that  a  spir- 
itual meaning.  All  the  order  and  beauty  and  mag- 
nificence of  Nature,  which,  even  in  their  mystery, 
have  lifted  up  some  happy  hearts  to  their  Creator, — 
all  will  be  made  vocal;  and  their  songs  of  praise 
• — perfect  in  harmony,  and  ever-growing  in  mel- 
ody—  will  sound,  even  to  men's  hearts,  the  wisdom 
and  power,  and,  more  than  all,  the  goodness  of  Him 
who  is  the  All-Father.  Then  will  the  prophecy  be 
fulfilled ;  for  "  He  will  destroy  in  this  mountain  the 
face  of  the  covering  cast  over  all  people,  and  the 
veil  that  is  spread  over  all  nations." 

Is  this  a  work  to  be  done  at  once  or  soon  ?  The 
science  of  astronomy,  from  the  far-distant  ages  when 
the  watchers  of  the  stars  on  the  plains  of  Chaldea 
first  observed  them,  has  been  growing  to  this  day ; 
when,  however  perfect  some  may  think  it,  other  and 
wise  men  regard  it  as  only  in  its  beginning.  This 
new  science  is  as  much  more  radiant  than  the  other 
as  the  stars  of  the  spirit  are  brighter  than  the  stars 
of  the  sky,  as  much  higher  as  the  laws  of  heaven  are 
higher  than  the  laws  of  material  worlds ;  and  who 
will  count  the  ages  which  must  elapse  before  it  can 
attain  what  may  be  regarded  as  a  full  development  ? 


200  OUTLTXES  OF  THE  PHILOSOPHY 


Man  is  not  born  into  the  faculty  of  speech  or  of 
reading  and  writing,  but  with  the  capacity  of  acquir- 
ing these  faculties  ;  and  they  can  be  acquired  only 
step  by  step,  and  by  continuous  effort.  So  must 
it  be  with  learning  to  read  the  spiritual  sense  of 
Scripture  and  the  meaning  of  the  book  of  Nature. 
These  things  also  must  be  learned  only  step  by  step, 
and  by  continuous  effort.  He  who  enters  upon  the 
investigation  of  the  science  of  correspondence,  and 
gives  it  up  because  of  the  difficulties  he  meets  with 
at  the  beginning  of  his  study,  acts  like  the  petulant 
child,  who,  discouraged  by  the  efforts  required,  casts 
his  book  away,  insisting  that  it  cannot  be  read,  or 
that  it  is  not  worth  reading.  Speech  was  given  to 
man,  probably,  soon  after  he  began  to  be ;  then, 
after  a  long  period,  came  written  language,  and, 
after  another  period,  the  invention  of  printing. 
Now,  a  new  faculty  is  placed  within  his  reach  ;  for 
the  fact  of  correspondence  of  all  that  is  without 
with  all  that  is  within  is  made  known  to  him ;  and 
with  this  fact  the  principles  are  given  which  will 
enable  him  to  acquire  some  knowledge  of  the  sci- 
ence that  discovers  and  explains  these  correspond- 
ences. It  would  be  impossible  to  forecast  the  whole 
effect  of  this  consummating  gift;  it  is  the  close  of 
an  ascending  series:  the  close,  because  it  deals  with 
infinites  and  universals,  and  can  never  be  exhausted  ; 
and  nothing  more  can  be  given  but  added  means 


OP  THE  NEW  CHUKCH. 


201 


of  acquiring,  comprehending,  and  applying  this  sci- 
ence. We  may  regard  it  as  a  reasonable  conclusion, 
that  so  much  as  the  arts  of  writing  and  printing 
have  done  towards  elevatinsj  and  advancing  men 
beyond  the  point  they  could  have  reached  had 
these  gifts  been  withheld,  so  much  will  the  science 
of  correspondence  —  in  the  far-distant  ages,  when  its 
work  shall  reach  a  high  development  —  do  towards 
elevating  and  advancing  men  beyond  the  point 
which  they  could  have  reached  had  this  science 
never  been  given. 

As  yet  we  have  nothing  like  an  elementary  or 
educational  work  adapted  to  beginners  in  the  study 
of  this  science.  Swedenborg  assumes  it  as  existing, 
and  applies  it  as  he  has  occasion  to  the  passages  of 
Scripture  he  explains.  He  does  little  more  than  this, 
and  nothing  more  has  been  done ;  but  he  lays  down 
with  great  clearness  the  principles  of  the  science, 
and  from  these  will  be  evolved  in  coming  time  all 
that  will  be  necessary  or  useful  to  those  who  would 
learn  this  science. 

THE  BIBLE. 

Of  the  Bible  which  we  have,  a  few  of  the  earliest 
chapters  were  taken  from  an  earlier  Word,  which 
differed  from  the  present,  inasmuch  as  it  contained 
only  truths  of  correspondence ;  that  is,  only  a  spir- 
itual meaning,  and  not  literal  truth.    Under  the 


202 


OUTLINES  OF  THE  PHILOSOPHY 


form  of  an  historical  account  of  the  creation  of 
the  natural  world,  and  the  fall  of  man,  and  finally 
the  almost  total  extinction  of  men,  —  they  describe 
the  beginning,  the  decay,  and  termination  of  a  spir- 
itual creation ;  or  of  the  establishment  and  decline 
of  the  earliest  church  among  men.  These  chapters 
were  placed  as  an  introduction  to  the  Word  which 
we  have,  in  part  because,  by  their  apparent  descrip- 
tion of  the  creation  and  early  history  of  the  world, 
they  serve  as  a  fitting  introduction  to  the  historical 
Word.  They  are  placed  there  far  more  because  in 
their  spiritual  meaning  they  set  forth  truths  of  infi- 
nite moment,  eternal  duration,  and  universal  appli- 
cation, concerning  the  birth,  growth,  and  perils  of 
spiritual  goodness  in  every  man  and  every  age  and 
every  church. 

After  the  long  period  during  which  primeval  man 
lived  "  sicut  ferce"  or  in  a  way  of  life  but  little 
higher  than  that  of  animals,  "The  spirit  of  God 
moved  upon  the  face  of  the  waters."  Spiritual 
light  dawned  upon  the  heaving  waste  of  his  merely 
natural  life,  and  the  first  Church  was  established. 
Swedenborg  says  it  was  established  in  Mesopotamia 
and  the  countries  adjacent  for  a  considerable  dis- 
tance ;  when  or  how  many  ages  ago  we  know 
not.  He  calls  this  the  "Most  Ancient  Church." 
It  was  very  peculiar,  responding  to  the  needs  of 
the  infancy  of  mankind.    In  its  beginning,  it  was 


OF  THE  NEW  CIHJRCH. 


203 


pure  and  holy ;  and  it  subsequently  fell  away,  and 
became  wholly  corrupted,  through  the  abuse  of  that 
freedom  which  is  given  to  man  for  his  highest  good. 
This  abuse  caused  an  evil  influence  to  come  forth 
from  elements  of  human  nature  which  are  insepa- 
rable from  it,  —  the  ownhood  of  life,  and  power  of 
self-determination,  —  because  without  them  man 
would  be  incapable  of  "  working  out  his  salva- 
tion," and  building  himself  into  the  largest  recep- 
tibility  of  the  gift  of  happiness.  He  was  told  not 
to  eat  of  the  "  tree  of  the  knowledge  of  good  and 
evil."  To  eat,  is  to  appropriate  to  ourselves;  we 
make  what  we  eat  our  own  and  a  part  of  our- 
selves. He  was  permitted  to  discern  most  dis- 
tinctly the  difference  between  good  and  evil;  and 
all  good  influences  told  him  and  taught  him,  that 
this  knowledge  was  given  him  from  God  for  his 
guidance ;  and  all  evil  influences  told  him  and  taught 
him,  that  this  knowledge  was  his  own,  not  by  gift 
from  his  Creator,  but  in  its  origin, — that  it  was  self- 
acquired,  and  belonged  to  him  by  virtue  of  the 
power  and  intelligence  which  were  self-derived  and 
self-possessed.  These  evil  influences  told  him  to 
cast  away  all  grateful  acknowledgment  of  God 
as  the  giver  of  all  knowledge  and  of  all  truth,  to 
eat  of  this  tree,  and  be  to  himself  "  as  God,  know- 
ing good  and  evil"  from  himself.  To  these  in- 
fluences he  yielded.    He  denied  and  deserted  his 


204 


OUTLINES  OF  TITE  PHILOSOPHY 


God,  and  strove  to  avoid  the  thought  of  Him, 
or  to  hide  from  His  presence;  he  became  as  God 
to  himself,  and  worshipped  himself.  So  he  fell 
from  his  high  estate.  So  the  Church  fell  from  its 
early  innocence ;  not  by  the  disobedience  of  one 
man,  nor  by  one  act,  but  by  a  long-descending 
course  of  failure  in  temptation,  until  there  grew  up  a 
state  of  mind  in  which  man  gave  the  victory  within 
himself  to  evil  influences  over  good  ones,  —  to  evil 
over  good.  And  this  is  symbolized  in  the  account 
of  what  we  call  the  Fall  of  Man. 

When  the  spirit  of  God  moves  upon  the  face  of 
the  waters  in  any  mind,  and  there  is  in  it  the  first 
germination  of  good,  there  is  some  foretaste  of  peace. 
But  soon  the  tempter  comes.  He  moves  us  to  look 
upon  our  goodness  as  our  own  work.  A  conflict 
begins  between  this  influence,  this  temptation,  and 
all  within  us  which  recognizes  our  own  impurity,  and 
our  inability  to  cope  with  it  without  strength  from 
on  high,  and  which  inspires  humble  gratitude  to 
the  Divine  mercy  which  has  given  us  this  strength. 
Every  feeling  of  this  kind  is  insidiously  attacked  by 
our  sensuous  nature ;  fortius  tells  us  that  we  have 
conquered  by  our  own  Strength,  and  the  very  good- 
ness we  are  conscious  of  becomes  an  evil  tiling,  for 
it  is  corrupted  into  food  for  self-pride  and  self-love, 
and  builds  up  a  barrier  against  all  recognition,  obedi- 
ence, worship,  or  love  of  Him  to  whom  these  are 


OF  THE  NEW  CIIUECH. 


205 


due.  If  this  enemy  of  our  souls  prevails,  we  fall. 
Well  is  this  sensuous  nature  symbolized  by  the  ser- 
pent, which  cannot  leave  the  ground;  and,  if  it  con- 
quers in  this  strife  and  holds  its  victory,  will  creep 
upon  its  belly  and  feed  on  dust  for  evermore.  And 
in  these  days  how  it  clings  to  the  ground,  looking 
upon  sense  and  sensuous  thought  as  the  only  teacher 
of  truth,  and  finding  all  its  nourishment  in  the  dust 
of  the  earth  !  Happily  we  are  told,  that  while  it  will 
continue  to  bruise  the  heel,  or  that  part  of  human 
nature  which  comes  in  contact  with  all  that  belongs 
to  earth,  "  the  seed  of  the  woman  "  shall  eventually 
bruise  its  head. 

This  first  fall  of  man,  which  includes  all  subse- 
quent decline,  is  followed  by  the  successive  decay 
of  this  Church,  which  is  treated  of  in  the  following 
chapters. 

The  next  prominent  fact  narrated  symbolizes  the 
next  essential  element  of  spiritual  death.  Because 
of  the  long-continued  indulgence  and  confirmation 
of  the  evil  thing,  we  are  now  born  with  the  inherit- 
ance of  a  proclivity  to  self-pride  and  self-love.  We 
can  resist  and  overcome  it,  only  by  learning  the 
truth  which  exposes  its  true  nature  and  tells  us  how 
to  suppress  it,  and  then  by  obeying  this  truth.  In 
this  work,  the  understanding  must  take  the  lead,  and 
gradually  reform  and  purify  the  will,  which  will  then 
be  filled  with  true  life  —  the  life  of  love.  Faith  must 


206  OUTLINES  OF  THE  PHILOSOPHY 


take  the  lead,  and  open  the  way  for  charity.  Faith 
is  the  first  born,  and  is  represented  by  Cain,  while 
charity  is  represented  by  Abel.  Faith,  truth,  must 
take  the  lead;  but  only  in  the  beginning,  and  until 
charity  comes  into  full  life,  —  for  all  the  worth  of  faith 
consists  in  its  leading  to  charity.  But  in  human 
nature  there  lies  deeply  hidden  the  propensity  to 
exalt  faith  over  charity,  belief  over  life,  the  under- 
standing over  the  will.  Faith  seeks  to  rule  alone, 
to  claim  all  sovereignty,  to  be  the  master  while 
charity  is  the  servant;  and  at  length  charity  is 
wholly  thrown  aside  as  valueless,  while  to  faith  alone 
is  attributed  the  whole  work  of  salvation.  Then  the 
end  is  reached,  and  Cain  kills  Abel. 

It  is  commonly  thought,  by  those  who  think  about 
the  matter  at  all,  that  faith  alone  "  is  to  be  found 
only  in  the  theological  doctrines  which  rest  upon  it 
as  their  basis.  This  is  indeed  a  very  great  mistake. 
They  are  but  a  consummation  of  that  which  in  less 
intensity  is  very  common.  "Faith  alone"  shows 
itself  everywhere  to  those  who  know  how  to  rec- 
ognize its  presence  in  its  influence  and  effects. 
Wheresoever  there  is  a  preference  of  belief  over 
life  and  act,  a  disposition  to  think  that  character 
and  destiny  are  determined  by  belief  rather  than 
by  the  affections  which  govern  the  life  (a  disposi- 
tion which  easily  passes  into  the  substitution  of 
profession  for  belief) ;  wherever  there  is  any  ten- 


OF  THE  NEW  CHURCH. 


207 


dency  to  consider  profession  and  a  name  as  having 
some  virtue  in  themselves,  whether  it  be  slight  or 
strong  enough  to  make  us  prominent  and  violent  in 
defence  of  the  doctrines  which  we  think  are  saving 
us  without  the  trouble  of  goodness;  wherever  there 
is  a  willingness  to  consider  mere  belief  and  loud 
assertion  of  truth  as  the  equivalent  of  loving  it  and 
living  it ;  wheresoever  the  intellect  is  placed  above 
the  heart,  and  culture,  knowledge,  and  mere  belief 
have  a  value  assigned  to  them  which  is  disconnected 
from  life  and  character,  —  there  is  faith  alone.  And 
are  not  its  traces  everywhere? 

This  most  ancient  Church  continued  to  decline 
through  a  period  which  was  probably  a  very  long 
one.  The  stages  of  this  decline  were  marked,  each 
having  its  own  peculiarities;  and  they  constituted 
what  may  be  regarded  as  derivative  or  subordinate 
churches  of  the  most  ancient  Church.  They  are 
designated  by  the  series  of  antediluvian  patriarchs, 
none  of  whom  were  j>ersons.  The  peculiarities  of 
each  were  described  in  the  events  which  befell  each, 
and  intimated  in  their  names.  At  length  the  con- 
summation came.  Falsities  had  overwhelmed  the 
Church  like  a  deluge.  They  were  so  extreme  and 
intense  that  they  suffocated  even  natural  life,  and 
this  was  nearly  extinguished  in  that  Church.  A  few 
only  survived,  who  were  represented  by  Noah,  and 
with  them  there  began  a  new  Church,  differing  alto- 


208  OUTLINES  OF  THE  THILOSOPHY 


gether  from  that  which  preceded  it.  This  Ancient 
Church,  —  for  so  this  Church,  beginning  with  Noah, 
is  called  by  Swedenborg, —  continued  for  many 
ages,  which  were  represented  by  u  the  generations  of 
Noah,"  and  described  symbolically  by  the  events 
and  the  persons  named,  until  at  length  it  passed 
away,  and  was  succeeded  by  the  Hebraic  Church, 
which  takes  its  name  from  Eber,  or  Heber.  This 
Church  also  continued  through  many  spiritual 
changes  and  generations,  and  with  Abraham,  or  his 
immediate  ancestry,  the  history  becomes  literally 
true.*    Abraham  was  an  actual  living  man ;  and 

*  Within  the  last  half-century,  the  peculiar  learning  necessary  for 
a  critical  examination  of  the  Scriptures  has  greatly  increased,  and  it 
has  been  used  by  many  writers,  some  of  great  ability,  to  prove  that 
the  books  of  the  Bible  were  written  by  other  authors  than  those 
whose  names  they  bear,  aud  not  in  the  forms  which  they  now  have, 
nor  at  the  times  supposed.  It  does  not  fall  within  the  scope  of  this 
work  to  consider  these  speculations,  nor  would  it  be  necessarv,  for 
these  writers  do  most  conclusively  refute  each  other.  Of  their  spec- 
ulations, which  are  numerous  and  utterly  discordant,  Dean  Milman 
said  well,  that  the  authors  do  not  attempt  "  to  make  bricks  without 
straw,  but  to  make  them  wholly  of  straw,  and  offer  them  as  solid 
materials."  Among  those  opposed  to  them,  some  adhere  to  the 
literal  truth  of  every  word  of  Scripture,  in  the  belief  that  a  failure  in 
any  part  of  this  truth  would  impeach,  if  not  destroy,  the  authority 
of  the  Scriptures.  I  do  not  share  this  belief  nor  this  fear.  The 
difficulties  in  holding  to  the  literal  truth  of  the  whole  Scripture  are 
very  great.  I  do  not  possess  the  learning  which  would  enable  me  to 
judge  of  them  critically ;  but  of  one  thing  I  am  entirely  confident, 
and  that  is,  that  the  books  which  compose  what  I  consider  the  inspired 
Scriptures,  were  written  at  such  times  and  by  such  persons,  as  to 
admit  of  the  inspiration  which  makes  them  the  Word  of  God. 
1  have  said  that  the  assailants  of  the  literal  truth  of  the  Bible  hold 


OF  THE  NEW  CHURCH. 


209 


with  his  grandson  Jacob,  or  Israel,  the  Israelitish 
Church  began, — although  it  was  not  fully  established 
until  a  later  day,  when  the  Israelites  were  led  forth 
from  Egypt. 

discordant  theories,  and  conclusively  refute  each  other.  This  they 
do  in  most  particulars.  But  there  are  some  general  propositions 
in  which  they  mainly  agree ;  arguments  in  their  favor  derived 
from  recent  investigations  have  great  force,  and  they  are  accepted 
by  most  of  the  defenders  of  the  Bible  who  do  not  hold  to  its  exact 
literal  truth.  These  are, — that  the  first  chapters  of  Genesis  were 
derived  from  earlier  traditions  or  scriptures,  and  are  without  exact 
literal  truth  ;  that  the  names  of  the  Patriarchs,  which,  like  all  other 
Hebrew  names,  are  significant,  probably  served  to  indicate  different 
races  or  tribes ;  that  those  early  chapters,  so  far  as  they  are  histori- 
cal, refer  to  a  part  only  of  mankind,  and  to  a  limited  region  of  the 
earth ;  and  that  there  are  passages  of  Scripture  which,  whether  or 
not  interpolated,  will  not  bear  a  literal  construction.  Now  it  is,  to 
say  the  least,  remarkable  that  Swedenborg,  more  than  a  hundred 
years  ago,  without  the  especial  learning  such  investigations  require, 
and  before  the  critical  apparatus  necessary  for  them  existed,  came, 
in  his  own  way,  to  conclusions,  not  in  exact,  but  still  in  singular, 
accordance  with  these.  For  he  holds,  as  I  have  already  stated,  that 
Genesis,  as  far  as  Eber  (or  rather  Heber,  from  whom  came  the  name 
of  the  Hebrews),  was  taken  from  an  earlier  Word,  which  was  so  writ- 
ten as  to  express  spiritual  truths  under  the  form  of  a  constructed 
history ;  that  the  names  of  the  Patriarchs  indicate  (not  successive 
tribes  or  races,  but)  successive  churches,  or  systems  and  modes  of 
faith  and  worship;  that  the  history  in  these  chapters,  so  far  as  it  is 
history,  relates  to  a  part  only  of  mankind,  and  to  a  limited  region  of 
the  earth  (Mesopotamia  and  the  countries  adjacent,  to  a  considerable 
distance) ;  and  that  in  the  books  which  are  actually  historical  are 
passages  in  which  the  spiritual  truths  to  be  expressed  by  correspond- 
ence required  some  departure  from  literal  natural  truth,  and  hence 
these  passages  do  not  describe  an  actual  occurrence,  but  have  a  differ- 
ent meaning.  This  last  statement  applies,  I  suppose,  not  only  to  the 
ages  of  the  Patriarchs,  but  to  the  numbers  in  the  historical  books 
which  seem  to  present  insuperable  difficulties. 

U 


210  OUTLINES  OF  THE  PHILOSOPHY 


Recently,  there  have  been  earnest  efforts  to  recon- 
cile the  established  facts  of  science  with  the  early 
chapters  of  Genesis;  nor  have  they  been  wholly 
unsuccessful.  By  supposing  a  day  to  mean,  not  a 
natural  day,  but  a  distinct  period  of  great  length, 
regarding  Adam  as  the  parent  of  a  special  race, 
confining  the  deluge  to  a  limited  tract  of  country, 
and  other  similar  accommodations,  the  creation  of 
earth,  of  animals,  and  of  man  as  narrated  in  Genesis, 
is  made  to  coincide,  though  very  loosely,  with  the 
conclusions  of  geology  and  other  paleontological 
sciences.  So,  too,  recent  discoveries  and  theories  in 
philology  and  ethnology  have  led  some  persons, — 
not  wholly  without  reason,  —  to  see  in  history  the 
Haraites,  Shemites,  and  Japhethites  fulfilling  the 
statements  and  prophecies  concerning  them.  And 
yet  we  say  that  the  first  eleven  chapters  of  Genesis, 
as  far  as  the  immediate  ancestry  of  Abraham,  are 
without  literal  truth. 

An  explanation  of  this  we  can  give  only  by  refer- 
ring to  the  doctrine  of  correspondences.  In  those 
chapters  of  Genesis  we  have  a  spiritual  history  of 
mankind,  and  of  the  earlier  churches.  This  spir- 
itual history  is  adequately  expressed  in  what  pur- 
ports to  be  an  external  history  of  mankind,  by 
reason  of  the  correspondence  between  spiritual 
1 1 1 i 1 1  <jr«  and  natural  things.  These  natural  things 
were  narrated  without  reference  to  actual  occur- 


OF  THE  NEW  CHURCH. 


211 


renccs,  but  in  just  such  a  form  as  would  suffice  to 
represent  and  signify  the  spiritual  history.  But  the 
correspondence  between  internal  and  causative  facts, 
and  external  facts  or  effects,  causes  this  external 
history  to  have  some  literal  truth,  or  some  accord- 
ance with  actual  facts,  though  only  of  the  most 
general  kind.  Times  are  mentioned  as  the  ages  of 
the  patriarchs  with  so  much  exactness,  that  a  chro- 
nology has  been  constructed,  and,  until  of  late, 
generally  received.  But  by  these  patriarchs  were 
signified  not  men  but  churches ;  and  as  times,  like 
all  other  natural  things,  have  their  correspondence, 
and  through  their  correspondence  their  significance, 
these  times,  while  without  literal  truth  as  the  lives 
of  men,  have  their  spiritual  significance  in  reference 
to  the  churches  which  bear  the  names  of  the  patri- 
archs. If  natural  science  is,  or  shall  be,  able  to  con- 
struct a  chronology  of  those  primeval  times,  nothing 
in  the  Scripture  narrative  will,  in  our  view,  give  to 
it  either  support  or  contradiction. 

With  Abraham  a  new  order  of  things  begins,  and. 
there  is  a  great  change  in  the  letter  of  the  Word.  It 
becomes  literally  historical,  although  the  literal  sense 
continues  to  be,  in  the  whole  and  in  every  part,  cor- 
respondent to  spiritual  truth,  and  significant  of  that 
truth. 

The  Israelitish  Church  was  a  most  peculiar  Church. 
In  fact  it  never  was  a  true  Church,  but  only  a  repre- 


212  OUTLINES  OF  THE  PniLOSOPHT 


sentative  Church,  or  rather  the  representative  of  a 
true  Church.  The  Israelitish  nation  were  selected 
not  because  they  were  among  the  best  of  men,  but 
because  they  were  very  far  from  this.  They  were 
so  entirely  natural  or  sensual  in  thought,  character, 
and  disposition,  that  they  could  be  led  along  through 
a  series  of  events  such  that  the  narration  of  them 
would  be  made  perfectly  correspondent  and  significa- 
tive, with  less  harm  or  peril  to  themselves  than 
might  have  been  caused  to  any  other  race. 

To  explain  this,  I  must  say  something  of  profana- 
tion ;  and  the  doctrines  which  relate  to  this  griev- 
ous and  destructive  evil  are  among  the  new  truths 
which  are  now  given  to  men.  If  truth  is  offered 
to  a  man,  he  may  be  perfectly  insensible  to  it; 
wholly  unable  to  understand  it,  or  to  receive  it. 
It  ■will  then  do  him  neither  good  nor  harm,  for  it  will 
not  enter  into  him  and  make  a  part  of  him.  It  may 
be  asked  how  can  truth  do  any  man  harm?  If  truth 
be  understood,  received,  and  acknowledged,  it  at 
once  carries  with  it  the  duty  of  obedience,  of  preser- 
vation and  cultivation,  and  of  a  life  in  accordance 
with  it.  Where  truth  has  been  received  because 
the  evidence  of  it  or  its  own  inherent  light  are 
for  the  time  irresistible,  and  afterwards,  when  op- 
posing elements  of  character  come  into  full  force, 
is  rejected  and  denied  and  cast  out  of  the  life, — 
there  the  truth  has  been  the  means  of  great  harm : 


OF  THE  NEW  CHURCH. 


213 


falsehood  is  confirmed,  and  the  possibility  of  a 
future  recovery  is  diminished.  This  is  the  sin  of 
profanation.  It  is  frequently  referred  to  in  the 
Bible,  but  generally  under  the  veil  of  symbols.  It 
is  represented  in  the  law  of  Moses  by  leprosy, 
that  most  distressing  disease  which  it  is  so  difficult 
to  cure.  In  the  Gospels,  it  is  referred  to  as  the  un- 
pardonable sin.  If  a  man  has  listened  to  the  truth 
as  the  gift  of  God,  and  suffered  it  to  amend  his 
heart  and  life,  and  afterwards,  deluded  by  the  up- 
rising of  self-confidence  and  the  pride  of  self-intelli- 
gence, believed  that  it  was  all  his  own  work,  ascrib- 
ing it  to  his  self-intelligence  and  self-excellence, 
regarding  his  former  belief  that  it  was  wrought  only 
by  the  strength  that  God  gave,  as  an  illusion  and  a 
folly,  —  wofully  is  that  man's  state  changed  for  the 
worse.  The  devil  that  left  him  has  returned  with 
seven  more  to  find  bis  former  home  swept  and  gar- 
nished for  his  reception  and  his  permanent  abode. 

Not  in  Scripture  only,  but  in  life  and  in  all  Provi- 
dence, we  may  see  the  Divine  effort  to  guard  men 
from  this  great  danger.  We  may  thus  understand 
those  texts  which  say  that  the  Lord  hath  blinded 
their  eyes  and  hardened  their  hearts,  lest  they  should 
see  and  understand,  "and  I  should  heal  them." 
Better  is  it  that  they  should  not  be  healed,  if  their 
temporary  health  would  bring  with  it  more  fatal 
disease. 


214  OUTLINES  OF  THE  PHILOSOPHY 


The  "Word  of  Gorl  as  a  whole  is  addressed  to  all 
possible  conditions  of  human  beings.  Therefore, 
in  its  higher  and  highest  senses  it  speaks  to  those  in 
the  higher  and  highest  of  these  conditions;  and  in 
its  lowest  and  literal  sense  to  those  in  the  lowest  of 
them.  It  was  addressed  to  the  Jews,  primarily,  in 
this  literal  sense ;  and  was  in  exact  adaptation  to 
them,  that  it  might  be  in  exact  adaptation  to  all  in 
all  ages,  who  stand  where  they  stood.  There  is 
scarcely  a  reference  in  it  to  another  life.  All  the 
motives  to  obedience,  whether  of  promise  or  of 
threat,  of  reward  or  of  punishment,  are  drawn  from 
this  life.  In  the  same  sense,  it  is  and  always  will  be 
addressed  to  all  who,  like  the  Jews,  are  only  natural, 
and  therefore  incapable  of  being  moved  by  any  thing 
more  spiritual.  To  them,  as  to  the  Jews,  God  is 
a  hard  and  jealous  master.  So  He  awakens  in  them 
that  "fear  of  the  Lord"  which  is  said  in  the  Psalm 
to  be  "  the  beginning  of  wisdom."  Even  in  this 
literal  sense,  there  are  passages  unequalled  in  sub- 
limity by  any  human  composition,  because  in  them 
the  spiritual  shines  through  the  natural ;  and  the 
good  of  all  ages  have  found  in  them  instruction, 
consolation,  hope,  and  joy.  But  these  passages  were 
to  the  Jews,  generally,  a  dead  letter;  and  if  the 
whole  Word  had  been,  in  its  literal  sense,  higher 
than  it  was,  it  would  have  been  to  them,  and  to  all 
like  them,  dead,  or  worse  than  dead.     It  was  in 


OF  THE  NEW  CHtTKCH. 


215 


mercy  that  their  eyes  were  blinded  and  their  hearts 
hardened  by  their  naturalness;  and  so  it  is  to-day 
with  all  in  whom  this  naturalness  and  worldliness 
prevail.  They  are  taught  only  what  will  lift  them 
up,  —  one  step,  and  then  another,  and  another,  if 
they  will;  until  at  length  they  rise  out  of  the  dark- 
ness of  mere  naturalism,  and  stronger  and  purer 
light  from  God  out  of  heaven  can  reach  them 
without  exposing  them  to  the  fearful  danger  of 
profanation. 

This  same  principle  has  governed  the  action  of 
Divine  Providence  throughout  the  history  of  man- 
kind, and  in  all  His  dealings  with  races,  nations,  and 
churches,  and  with  every  individual.  First,  stands 
the  law  that  only  through  man's  free  and  voluntary 
cooperation  will  God  give  to  man  His  greatest  gifts, 
for  only  so  can  they  be  given  in  the  fullest  measure; 
and  therefore  from  the  humblest  and  lowest  condi- 
tion must  mankind  and  every  man  of  his  kind  work 
himself  upwards  by  the  strength  given  him  to  that 
end.  And  with  this  law  comes  another:  the  gilts 
of  truth  are  always  so  measured,  so  qualified,  or 
so  withheld,  that,  while  they  are  ever  enough  to 
teach  the  willing  mind  and  lead  the  willing  heart, 
they  are  forced  upon  no  reluctant  acceptance,  but 
may  be  rejected  by  all  who  are  not  willing  to  re- 
ceive them.  And  most  of  all  is  Providential  care 
exerted,  that  spiritual  truth  shall  not  become  acces- 


216 


OUTLINES  OF  THE  PHILOSOPHY 


sible  and  attractive  to  those  who,  when  their  ruling 
loves  again  become  triumphant,  would  be  sure  to 
reject  or  pervert  it.  Therefore  is  this  great  sin  of 
profanation  rare.  But  wholly  prevented  it  cannot 
be;  for  whatsoever  is  given  to  man  is  given  to  his 
freedom,  and  he  may  abuse  it  even  to  the  extent  of 
profanation  if  he  will,  —  and  he  sometimes  does. 

It  may  indeed  be  asked  by  some,  If  this  new  gift 
of  truth  on  which  the  New-Church  is  founded,  be 
of  such  transcendent  worth  as  I  have  supposed,  why 
has  not  He  who  has  given  it  for  the  good  of  man- 
kind provided  for  its  wider  and  more  rapid  growth  ? 
Why  has  He  deposited  it  in  such  feeble  hands,  and 
not  called  some  of  the  princes  of  knowledge  to  im- 
part to  it  the  prestige  of  their  greatness,  and  set  it 
forth  with  all  the  charm  of  eloquence,  and  all  the 
glory  which  genius  could  cast  upon  it?  The  an- 
swer is,  Because  it  is  better  for  mankind  that  it 
should  obey  the  universal  law  of  adaptation.  It  is 
better  that  the  progress  of  this  truth  should  be  slow, 
and  its  reception  so  narrow  as  to  be  almost  unseen, 
rather  than  it  should  be  so  presented  to  unprepared 
multitudes  as  that  some,  however  excellent  in  the 
ways  which  the  truths  they  possess  have  shown 
them,  would  be  unable  to  receive  this  new  truth, 
and  harm  themselves  by  its  rejection;  and  others 
Mould  receive  it  only  to  expose  it  to  perversion  and 
profanation.     This  truth  is  permitted  to  find  its 


OF  THE  NEW  CHURCH. 


217 


way  to  the  hearts  and  minds  of  the  few  who  have 
received  it,  not  because  they  are  better  or  worse 
than  others,  but  because  they  could  be  helped  by 
it  more  than  by  any  other  truth. 

THE  ISRAELITISH  CHURCH. 

Under  the  guidance  of  this  principle  of  adapta- 
tion, the  Israelites  were  chosen  as  a  race  among 
whom  could  be  established  a  perfect  representative 
of  a  Church  ;  but  under  the  protecting  veil  of  a 
symbolic  representation.  This  was  effected  by  pos- 
itive revelations,  variously  but  stringently  enforced, 
which,  in  the  tabernacle  and  temple  worship,  and  in 
a  law  and  ritual  which  penetrated  into  social,  family, 
and  daily  life,  expressed  in  symbolic  language  pre- 
cisely the  requirements  and  the  characteristics  of  a 
true  spiritual  Church.  These  literal  expressions  sig- 
nify by  correspondence,  answering  spiritual  truths 
and  laws.  Then  the  race  was  carried  through  a  his- 
tory which,  told  for  the  most  part  with  literal  accu- 
racy, expressed  in  its  literal  language  what  in  its 
spiritual  correspondence  was  a  spiritual  history, — 
as  true  of  one  race  as  of  another,  of  one  time  as  of 
another,  and  of  one  man  as  of  another.  Not  that  all 
which  is  spiritually  told  there  befalls  all  races  and  all 
men,  but  that  nothing  can  befall  any  race  or  any  men 
which  does  not  find  its  lesson  there.  It  would  be 
impossible,  without  going  too  far  beyond  the  scope 


218  OUTLINES  OF  THE  PHILOSOPHY 


and  character  of  this  little  work,  to  give  these  les- 
sons in  any  detail.  That  the  history  of  the  Israel- 
ites has  some  spiritual  meaning  has  always  been  seen 
by  all  who  looked  upon  the  Scriptures  as  holy.  For 
example,  the  journey  from  Egypt  to  Canaan,  the 
sanctity  of  the  temple  and  of  Mount  Zion,  are  mat- 
ters frequently  referred  to  in  the  sermons  and  relig- 
ious writings  of  most  Christian  sects.  In  the  early 
ages  of  Christianity,  the  spiritual  sense  of  Scripture 
was  generally  acknowledged;  and  some  —  Origen, 
for  example  —  labored  earnestly  to  discover  and  ex- 
hibit this  sense.  But  the  time  had  not  come  when 
the  laws  and  principles  of  correspondence  could  be 
given ;  and  by  them  alone  can  this  spiritual  sense 
be  made  accurate,  continuous,  and  coherent. 

For  a  long  succession  of  ages,  the  Bible  has  been 
protected  against  the  assaults  of  a  purely  natural 
criticism  by  the  reverence  which  hung  about  it  an 
impenetrable  armor.  That  time  has  gone  by.  Now, 
reverence  for  any  thing  is  feeble,  and  seems  to  be 
growing  feebler  every  day.  The  Bible  which,  to 
some  persons,  is  still  a  most  interesting  topic  of 
investigation  on  religious  grounds,  is  to  others  an 
interesting  topic  of  inquiry  on  the  most  external  and 
purely  natural  grounds.  Learned  and  able  men 
devote  themselves  to  the  work  of  disproving  its 
inspiration,  and  exposing  what  such  criticism  as 
theirs  holds  to  be  its  errors.    Its  defenders  are  fee- 


OF  TIIE  NEW  CHURCH. 


219 


blc,  however  earnest ;  and  it  is  impossible  to  deny- 
that  the  Bible  has  fallen  in  men's  minds  far  below 
its  former  high  estate.  Tlie  ground  taken  by  mod- 
ern criticism  is,  that  the  Bible  must  be  investigated 
and  criticised,  and  accepted  or  rejected  as  this 
criticism  determines,  precisely  like  any  other  book, 
—  winch  would  be  true  if  the  Bible  were  like  other 
books;  and  is  just  as  untrue  as  that  is.  It  may  be 
that  this  conclusion  has  not  been  generally  reached; 
and  certainly  it  is  not  by  all  religious  men.  But 
equally  certain  it  is  that  the  Bible  seems  to  be  fall- 
ing under  the  blows  of  its  adversaries,  and  needs  a 
new  and  stronger  defence,  if  any  portion  of  its  an- 
cient sanctity  is  to  be  restored  to  it.  These  late 
assaults  upon  it,  and  this  decay  of  an  unreasoning 
reverence,  have  been  permitted,  because  means  are 
now  given  for  awakening  a  reverence  for  it  far 
deeper  than  has  ever  been  felt,  and  of  founding 
this  reverence  on  grounds  which  the  strictest  ration- 
ality will  maintain. 

The  assaults  upon  the  Bible  have  been  almost 
wholly  on  the  following  grounds:  First,  that  there 
is  not  and  cannot  be  any  such  thing  as  inspiration, 
or  as  an  inspired  book.  Then,  the  uncertainty  as 
to  the  authorship  and  dates  of  the  several  books, 
and  of  the  canon  of  Scripture.  Then,  the  appar- 
ent contradiction  by  passages  of  Scripture  of  the 
most  certain  principles  of  morality,  and  its  imputa- 


220  outli:x~es  of  the  philosophy 


tion  to  the  Deity  of  wrath,  cruelty,  and  vengeance. 
Then,  its  inconsistencies.  And  then,  the  demonstra- 
ble inaccuracy  of  some  of  its  statements.  To  all 
these  objections  an  answer  can  be  given,  and  against 
them  there  is  now  an  adequate  defence. 

As  to  the  first  and  most  general  objection,  —  that 
there  is  no  such  thing  as  inspiration  or  an  inspired 
book,  —  this  is  an  objection  which  cannot  but  pre- 
vail with  all  those  who  do  not  believe  in  spirit  as  a 
real  existence,  distinct  from  matter ;  that  is,  with  all 
those  whose  thoughts  are  only  sensuous  thoughts, 
and  whose  reason  is  only  a  sensuous  reason,  whether 
that  reason  be  coarse,  rude,  and  wholly  uncultivated, 
or  carried  forward  to  the  highest  point  of  external 
culture  and  refinement.  And  to  this  objection  the 
answer  is  given  by  the  truths  now  made  known  con- 
cerning the  relation  of  God  to  man,  and  of  spirit  to 
matter.  As  these  are  understood,  inspiration  will 
be  understood,  and  an  inspired  book  be  seen  to  be  a 
communication  from  God  to  man,  and  to  the  highest 
reason  of  man. 

As  to  the  uncertainty  of  the  authorship  and  dates 
of  the  several  books,  so  far  as  we  think  of  it  at  all, 
we  recognize  in  it  a  provision  which  lessens  the  ten- 
dency to  regard  the  books  as  merely  human  books, 
which  would  certainly  be  stronger  if  the  individual 
writers  were  well  known.  The  canon  of  Scripture 
has  greatly  fluctuated  as  to  both  Testaments.  There 


OF  THE  NEW  CHURCH. 


221 


is  but  one  standard  which  can  be  depended  upon. 
No  book  contains  the  Word  of  God,  unless  it  con- 
tains fiora  beginning  to  end,  and  in  all  its  parts,  a 
continuous  spiritual  sense  founded  ou  the  corre- 
spondence between  spirit  and  matter.  We  should 
not  venture,  on  our  own  knowledge  of  this  corre- 
spondence, to  apply  this  test  rigorously.  On  this 
point  we  accept  the  statement  of  Swedenborg, 
who,  on  this  ground,  excludes  from  the  commonly 
accepted  canon  of  Protestant  Scripture,  Ruth,  Chron- 
icles, Ezra,  Nehemiah,  Esther,  Job,  Proverbs,  Eccle- 
siastes,  and  the  Song  of  Solomon ;  and,  from  the 
New  Testament,  the  Acts,  and  all  the  Epistles. 

Of  the  opposition  of  some  parts  of  the  Bible  to  a 
pure  morality,  and  of  the  imputation  to  God  of  the 
qualities  of  a  bad  man,  the  explanation  is  to  be 
found  in  the  nature  and  purpose  of  the  Word,  and 
the  method  in  which  that  purpose  is  accomplished. 
God  has  spoken  that  Word  to  men  to  lift  them  up. 
It  addresses  them  in  the  very  lowest  moral  and  spir- 
itual condition  in  which  they  can  exist.  It  speaks 
to  them  in  a  way  they  can  understand,  and  addresses 
to  them  motives  by  which  they  can  be  influenced. 
For  this  purpose,  God  is  represented  very  differently 
in  different  places,  because  He  is  presented  to  all 
as  that  which  their  God  would  be.  It  is  said  in 
Psalm  x\  hi.,  "  With  the  merciful  thou  wilt  show 
thyself  merciful ;  with  an  upright  man  thou  wilt 


222  OUTLINES  OF  THE  PHILOSOPHY 


show  thyself  upright ;  with  the  pure  thou  wilt  show 
thyself  pure  ;  and  with  the  froward  thou  wilt  show 
thyself  froward."  Let  a  man's  disposition  be  what 
it  may,  it  will  be  sure  to  give  color  and  form  to 
the  conception  he  will  have  of  God  from  reading 
the  Bible.  If  he  be  down  in  the  depths  of  sinful- 
ness, and  his  heart  and  mind  are  closed  against  all 
but  the  lowest  motives,  the  terror  of  an  angry  and 
avenging  God  may  restrain  and  help  him.  If  he 
accepts  the  help,  and  is  restrained  from  his  evil 
ways,  and  gradually  grows  better,  at  whatever 
point  of  elevation  he  may  reach,  he  will  find,  even 
in  the  literal  sense  of  the  Word,  assurances  of  a 
gracious  Father,  of  perfect  mercy,  and  unfailing 
love. 

As  to  the  objection  to  the  Bible,  founded  on  the 
immorality  of  some  of  its  chief  persons,  and  the  sav- 
age cruelty  of  the  chosen  people,  —  we  reply  that  this 
people  were  chosen  that  they  might  exhibit,  in  their 
extirpation  of  the  corrupted  heathen  who  then  pos- 
sessed Palestine,  the  processes,  often  painful  and  dis- 
tressing, by  which'  correspondent  corruptions  may 
be  extirpated  from  the  heart  which  they  have  taken 
possession  of.  The  inhabitants  of  Canaan  at  that 
time  were  descendants  from  the  ancient  and  Hebraic 
churches,  and  had  reached  that  fulness  of  depravity 
that  it  was  well  for  them  that  they  should  pass 
away.     The  Israelites  were  in  their  own  nature 


OF  THE  NEW  CHURCH. 


223 


hard  and  savage,  and  were  permitted  to  obey  the 
dictates  of  their  nature,  wholly  unconscious  of  what 
they  were  representing.  Vice  and  sin  of  every 
kind  grew  b}r  indulgence  among  all  ranks  of  them, 
until  at  length  they  completed  their  own  work,  and 
brought  destruction  on  the  nation.  Thus  they  rep- 
resented in  their  whole  career,  the  establishment, 
the  growth,  the  decay,  and  the  death  of  a  church 
among  men;  and  not  this  only,  but  of  the  church — ■ 
or  the  good  and  the  truth  —  in  every  man  who  after- 
wards pursues  a  downward  path.  These  paths  are 
as  many  and  as  various  as  the  men  who  take  them ; 
but  all  are  included  in  this  representation. 

Perhaps  it  may  be  well  to  show  what  different 
construction  the  spiritual  meaning  gives  to  the  nat- 
ural meaning.  Let  us,  in  the  difficulty  of  choosing, 
take  almost  without  choice,  as  an  example,  the  clos- 
ing verses  of  Psalm  cxxxvii.,  in  which  it  is  said, 
"  O  daughter  of  Babylon  who  is  to  be  destroyed,  .  .  . 
happy  he  that  taketh  and  dasheth  thy  little  ones 
against  the  stones."  I  have  more  than  once  heard 
this  cited  as  giving  great  difficulty  to  those  who 
would  see  in  the  Psalms  only  songs  of  praise  and 
prayer  to  a  God  of  love.  In  the  literal  sense,  these 
words  are  full  of  the  most  savage  cruelty ;  in  the 
spiritual  sense,  they  describe  a  blessedness  which 
the  best  man  may  well  pray  for  every  day  of  his 
life.    As  the  whole  world  of  matter  corresponds  to 


224  OUTLINES  OF  THE  PHILOSOPHY 


the  whole  world  of  spirit,  so,  as  has  been  said,  all 
that  is  material  must  correspond,  either  to  what  be- 
longs to  the  understanding  or  to  the  will;  for  these 
two  compose  and  constitute  the  whole  of  the  spirit, 
each  half  being  indefinitely  diversified.  Rocks  and 
stones  are  perfectly  devoid  of  life,  and  are  among 
the  things  which  correspond  to  and  represent  the 
things  of  the  understanding;  and  more  especially 
those  truths  which  are  positive,  abiding,  and  funda- 
mental. Thus  our  Lord  speaks  of  the  house  that  is 
founded  upon  a  rock,  that  the  floods  and  the  winds 
assail  it  in  vain ;  for  so  it  is  with  the  house  of  faith, 
—  the  intellectual  structure  in  which  a  man  makes 
his  home,  and  which  spiritual  floods  and  winds  beat 
upon  in  vain,  if  it  be  founded  upon  a  clear  perception 
and  firm  belief  of  the  foundation  truths  upon  which 
all  genuine  faith  must  rest.  So  He  said  to  Peter, 
"  Upon  this  rock  will  I  build  my  church,"  referring 
to  the  truth  Peter  had  just  declared,  —  "  Thou  art 
the  Christ,  the  Son  of  the  living  God;"  for  against 
a  church,  whether  of  many  or  of  one,  built  on  this 
foundation,  the  gates  of  hell  cannot  prevail.  Stones 
are  more  special  truths,  of  like  kind,  each  of  which 
forbids  and  rebukes  the  sin  opposed  to  it ;  and  the 
power  to  dash  the  little  ones  of  the  enemies  of  our 
souls  against  the  stones  is  a  power  from  our  Heavenly 
Father  to  dash  the  earliest  emotions  of  evil,  —  the 
newly-born  children  of  sin,  —  even  in  their  infancy, 


OF  XII K  NEW  CHURCH. 


225 


against  the  trutlis  which  expose  and  defeat  them, 
and  take  their  life  away. 

All  good  may  be  perverted  into  evil,  and  all  truth 
into  falsity;  and  there  is  no  evil  which  is  not  a  per- 
verted good,  and  no  falsity  which  is  not  a  perverted 
truth.  Hence,  most  things  mentioued  in  the  Scrip- 
tures have  a  twofold  significance ;  in  one  place  repre- 
senting what  is  good  or  true,  and  in  another  what  is 
evil  or  false.  Thus  stones  are  often  used  to  repre- 
sent falsities ;  as,  when  our  Lord  said,  "  I  and  my 
Father  are  one,"  the  Jews,  representing  the  natural 
man  or  mind,  "took  up  stones  to  stone  hi  in."  And 
in  the  parable  in  Matthew  xiii.,  and  Mark  iv.,  the 
"stony  j^hices"  and  "stony  ground"  represent  a 
mind  so  overstrewu  with  falsities,  that  truths  sown 
there  could  not  take  abiding  root. 

That  modern  criticism  has  established  the  opposi- 
tion between  some  of  the  facts  stated  in  the  Bible 
and  those  which  the  progress  of  science  lias  demon- 
strated, cannot  be  denied  ;  and  some  Biblical  state- 
ments, especially  where  numbers  are  concerned,  are 
impossible.  To  objections  of  this  kind,  the  answer 
is  that  God  has  not  spoken  to  man  to  reveal  to  him 
either  natural  science  or  the  history  of  the  race,  or 
of  a  nation.  His  purpose  was  altogether  other  than 
this.  This  has  been  often  said  before ;  but  now,  and 
not  until  now,  we  can  understand  the  true  nature 
and  purpose  of  the  Bible,  and  the  way  in  which  it 
15 


226 


OUTLINES  OF  THE  PHILOSOPHY 


accomplishes  its  purpose.  God  gives  to  man,  as  in- 
herent in  his  nature,  powers  entirely  adequate  in 
their  normal  and  natural  exercise  to  the  gradual 
acquirement  of  all  knowledge  of  a  natural  kind,  or 
needed  for  this  life.  God  speaks  to  him  in  a  way 
that  is  higher  than  his  nature,  to  give  him  truth 
which  he  could  not  otherwise  possess ;  spiritual 
truth,  religious  truth,  —  of  which  not  one  particle 
could  come  to  him  any  more  than  it  comes  to  ani- 
mals, if  it  did  not  come  to  him  in  a  supra-natural 
way.  This  spiritual  sense  or  meaning  of  the  Bible 
is  the  primary  tiling.  It  is  preserved  at  all  events 
and  perfectly.  By  means  of  the  correspondence  be- 
tween spirit  and  matter,  it  could  be  expressed  in  nat- 
ural forms  which  are  for  the  most  part  literally  true, 
and  in  this  natural  form  it  could  come  to  natural 
men,  and  reach  their  understandings  and  their  hearts. 
But  where  this  expression  was  impossible,  because 
no  natural  forms  which  were  literally  true  were  capa- 
ble of  containing  this  spiritual  sense,  there  natural 
forms  which  were  not  literally  true  were  of  neces- 
sity employed.  For  this  spiritual  truth  is  the  gift  of 
God  to  men  in  every  possible  condition,  even  to  the 
highest  which  created  beings  can  attain,  and  there- 
lore  it  is  perfect.  Our  eyes  are  opened  to  see  it 
only  partially  and  imperfectly.  In  coming  ages,  as 
the  race  rises  into  higher  needs  and  higher  capaci- 
ties, more  and  yet  more  of  this  truth  will  be  seen, 


OF  THE  NEW  CHURCH. 


227 


and  seen  with  greater  distinctness.  The  limit  is  all 
of  it  in  the  seer  and  none  of  it  in  the  truth,  for 
infinite  truth  is  condensed  and  embodied  in  this 
literal  truth. 

Of  the  Gospels  I  shall  have  more  to  say  when  I 
speak  of  the  acts  and  words  of  our  Lord.  The  Acts 
and  the  Epistles,  it  has  been  already  stated,  are  ex- 
cluded from  the  canon  of  the  New  Testament,  be- 
cause they  were  not  inspired  in  the  sense  already 
given  to  the  word  inspiration.  They  are  excellent 
and  valuable  writings,  containing  much  religious 
truth  of  great  importance,  and  have  been  useful  not 
only  for  the  truth  they  contain,  but  for  their  protec- 
tion of  the  inspired  books,  by  drawing  away  from 
them  the  assaults  of  a  sceptical  and  hostile  criticism, 
or  of  a  false  and  pernicious  interpretation,  which 
have,  in  large  measure,  exhausted  themselves  upon 
the  Epistles. 

The  prophetical  writings  are  not  everywhere 
prophecies  of  the  future.  In  some  passages  they 
regard  the  present ;  and  describe,  in  words  of  fearful 
denunciation,  the  corruptions  prevailing  all  around 
the  prophet.  In  others,  they  threaten  calamity  and 
destruction  as  the  doom  of  transgressors.  But  in 
many  others  they  describe,  as  in  a  far  future,  the  com- 
ing of  the  Messiah,  the  establishment  of  His  kingdom, 
the  restoration  of  Israel,  and  a  reign  of  peace  that 
is  to  know  no  end.    This  prophecy  has  always  been 


228  OUTLINES  OF  THE  PHILOSOPHY 


referred  by  Christians  to  the  coming  of  the  Lord. 
This  is  well.  But  in  an  interior  sense  it  refers  to  His 
second  coining.  So  understood,  the  prophets  bear 
testimony,  not  only  in  general  but  in  their  de- 
tails, to  the  establishment  of  the  New-Church ;  and 
to  its  growth,  its  character,  and  its  influence,  as 
a  whole,  and  in  every  mind  to  which  it  can  find 
entrance. 

The  Psalms  are  quite  distinct  from  any  other 
parts  of  Scripture.  In  their  literal  sense,  they  are 
songs  of  praise  and  prayer.  In  their  spiritual 
sense  they  set  forth  the  spiritual  history  of  our 
Lord :  His  temptations,  His  conflicts,  His  suffer- 
ings, and  His  victories.  Because  there  is  no  way 
to  heaven  but  to  take  up  our  cross  and  follow  Him, 
and  this  not  merely  in  a  general  way  but  most  spe- 
cifically, the  Psalms  in  their  spiritual  sense  are 
applicable  to  every  man  who  is  seeking  to  walk  in 
the  path  which  our  Saviour  trod ;  and  at  every  step 
they  give  him,  and  always  have  given  him,  guid- 
ance, strength,  and  consolation. 

Of  the  book  of  Job  we  have  already  said  that  it 
has  not  a  constant  and  continuous  spiritual  sense, 
and  therefore  is  not  properly  a  part  of  Holy  Script- 
ure; nor  does  Swedenborg  say  much  of  it,  although 
he  sometimes  quotes  from  it.  He  tells  us  that  some 
knowledge  of  correspondences  existed  among  very 
ancient  races,  who  had  very  little  of  natural  science ; 


OF  THE  NEW  CHUKCH. 


229 


and  that  the  book  of  Job  was  composed  when  much 
of  that  knowledge  remained  with  the  posterity  of 
those  races.  It  may  be  regarded  as  a  long  parable. 
Under  the  guise  of  a  good  and  very  wealthy  man, 
who  is  bereft  of  every  thing,  and  long  and  sorely 
tempted  but  never  overcome,  and  in  the  end  re- 
stored to  greater  wealth  and  prosperity, —  it  nar- 
rates the  spiritual  history  of  a  good  man,  who  is 
conscious  and  proud  of  his  goodness,  and  suddenly 
awakes  to  a  sense  of  the  taint  which  lies  upon  that 
goodness,  and,  by  long  and  painful  temptation,  is 
brought  to  a  knowledge  of  his  utter  wretchedness 
without  God;  and  when  at  length,  accepting  and 
taking  to  his  heart  the  truth  that  all  human  good- 
ness  is  the  gift  of  God  only,  he  gives  to  Him  the 
glory,  he  is  restored  to  more  than  his  former  peace 
and  happiness. 

Of  the  Apocalypse  we  must  say  more.  Very 
many  have  been  the  efforts  to  explain  this  book  as  a 
prophecy  of  external  history,  by  applying  its  state- 
ments to  various  historical  events.  These  efforts 
have  been  utterly  vain  and  useless,  for  the  plain 
reason  that  this  book  refers  solely  and  exclusively  to 
the  spiritual  history  of  the  Christian  Church.  After 
describing  the  falsities  and  errors  which  beset  it  even 
in  its  beginning,  it  goes  on  to  describe  its  gradual 
decay  and  decline,  until  its  corruption  was  consum- 
mated.   It  then  relates  the  judgment  which  took 


230  OUTLINES  OF  THE  PHILOSOPHY 


place  in  the  spiritual  world,  establishing  new  heav- 
ens, under  whose  influence  a  new  earth  would  be 
created  by  the  descent  to  earth  from  heaven  of 
a  new  church,  which  is  called  the  New  Jerusalem. 
A  great  number  of  details  concerning  all  these 
topics  are  specifically  set  forth.  All  of  these  are 
wholly  unintelligible,  unless  a  knowledge  of  the 
correspondences  in  accordance  with  which  the  book 
is  composed  casts  its  light  upon  them.  Then  they 
are  full  of  information  ;  not  speculative,  and  not 
merely  general ;  but  intensely  practical,  and  infi- 
nitely greater  in  interest  and  importance  to  the 
well-being  of  mankind  than  any  prophecy  concern- 
ing political  or  external  history  could  be. 

There  are  undoubtedly  some  passages  in  the  "Word 
to  which,  if  they  are  regarded  only  in  the  literal 
sense,  it  is  difficult  to  attach  any  meaning ;  and 
many,  especially  in  the  historical  narratives,  to 
which  it  is  impossible  to  attach  any  religious 
meaning,  if  they  are  so  regarded.  But  these 
were  necessary  to  the  continuity  and  complete- 
ness of  the  spiritual  sense.  There  is  also  much 
—  indeed,  nearly  all  the  ritualistic  portion  of  the 
Old  Testament — which  has  no  longer  obligatory 
force  or  application  in  the  literal  sense.  But  all 
these  portions  —  as  will  be  seen  when  their  cor- 
respondences are  known  —  contain  in  their  spirit- 
ual seuse  instruction  of  inestimable  value.  And 


OF  THE  NEW  CHURCH. 


231 


there  are  other  passages,  in  which  the  spiritual  sense 
shines  forth  with  its  own  light,  imparting  a  sublimity 
to  which  none  can  be  dead  but  those  who  are  wholly 
blinded  by  sense  or  sin.  Swedenborg  compares 
these  passages  to  the  face  which  is  not  clothed,  and 
in  which  the  character  shines  forth  unveiled. 

Let  it  not  be  supposed  for  a  moment  that  the 
belief  in  the  spiritual  sense  of  the  Bible  has  the 
slightest  tendency  to  depreciate  the  literal  sense. 
On  the  contrary,  a  firm  belief  that  it  is  the  basis, 
the  continent,  and  the  expression  of  a  heavenly  and 
an  infinite  sense  gives  to  it  new  force  and  sanctity. 
The  commandments  therein  set  forth  are  the  words 
of  God  to  man,  given  to  guide  him  to  happiness  and 
to  heaven.  In  their  literal  sense,  they  are  addressed 
to  him  in  his  lowest  and  most  external  condition. 
But  this  is  a  condition  which  no  man  can  ever  pass 
through  in  such  wise  that  it  no  longer  belongs  to 
him.  Among  the  heresies  which  have  darkened  the 
Christian  Church,  have  been  some  which  permitted 
men  to  believe  that  they  could  rise  to  so  lofty  a 
spiritual  state  that  the  natural  or  external  became 
utterly  unimportant,  and  that  it  was  then  safe  for 
them  to  disregard  the  commandments  of  the  Word, 
and  to  indulge  their  lusts.  What  truth  can  more 
effectually  rebuke  this  terrible  falsity  than  that  which 
teaches  us  that  internal  goudne^s  (if  it  were  pos- 
sible) without  a  corresponding  life,  would  be  a  soul 


232  OUTLINES  OF  THE  PHILOSOPHY 


without  a  body,  an  essence  without  a  form,  —  a  mere 
impossibility ! 

Gladly  would  I  close  this  most  imperfect  view  of 
the  Bible  with  fitting  words ;  but  I  have  none  such. 
How  can  the  words  of  man  speak  adequately  of  the 
Word  of  God?  For  the  Bible  is  that,  in  no  poetical 
way,  and  by  no  figure  of  speech,  but  with  a  reality 
which  surpasses  all  other  reality.  Not  to  men  only 
upon  earth  is  it  spoken  ;  but  when  they  leave  this 
lowest  life  and  ascend  to  heaven,  even  to  the  Heaven 
of  heavens,  they  find  it  there  also,  —  the  Word  of 
God  to  men:  ascending  in  its  meaning  as  they  as- 
cend, and  ever  in  its  inmost  infinitely  above  them, 
and  ever  bringing  down  from  His  infinitude  and 
His  blessedness  light  and  life  to  His  children. 


OF  T11E  NEW  C11UKCH. 


233 


CHAPTER  XIII. 

THE  LORD. 

They  who  can  form  any  conception  of  the  incarna- 
tion of  God  the  Father,  in  Jesus  Christ,  whether 
they  believe  it  or  not,  may  see  that  it  must  be,  if 
true,  the  central  fact  of  Divine  Providence,  —  for 
which  every  thing  that  preceded  it  prepared,  and 
from  which  every  thing  which  follows  it  proceeds. 
They  may  see,  too,  that  any  comjjrehension  of  this 
fact  must  be,  if  not  founded  upon,  assisted  by  some 
general  understanding  of  the  laws  and  order  and 
purposes  of  Divine  Providence,  and  of  a  personal 
immortality  or  a  spiritual  existence  after  life  iu 
this  world  has  terminated. 

Nothing  of  all  this  can  be  clearly  understood 
without  some  knowledge  of  the  doctrine  of  own- 
hood,  or  of  proprium,  as  I  have  elsewhere  called 
it.  This  has  already  been  referred  to,  and  must  be 
repeatedly  referred  to;  for  I  deem  it  fundamental 
to  all  truth  that  relates  to  Divine  Providence.  Of 
this  doctrine  I  will  endeavor  again  to  make  such  a 
statement  as  seems  necessary  in  connection  with  the- 
tsubject  of  this  chapter. 


234  OUTLINES  OF  THE  PHILOSOPHY 


God  loves  infinitely;  He  is  Love.  It  is  the 
essence  of  love  to  desire  to  give  whatever  it  has  or 
is  —  to  give  itself —  to  an  object  which  must  be 
other  than  itself,  or  outside  of  itself. 

To  satisfy  this  desire  God  created  and  creates 
whatever  exists ;  and  so  created  and  creates  every 
thing,  that  it  shall  be  other  than  Himself  or  outside 
of  Himself. 

And  yet  He  cannot  but  create  every  thing  from 
Himself.  His  infinite  and  perfect  love  would  move 
him  to  do  this :  nor  could  He  otherwise  create,  for 
whatever  is  created  only  of  nothingness  would  con- 
sist only  of  nothingness ;  nor  can  we  believe  this, 
or  indeed  think  it.  We  can  think  He  caused 
thoughts  or  affections  which  belonged  to  His  being 
to  be  embodied  and  existent  outside  of  Himself,  and 
that  thus  an  external  universe  came  into  being. 
This,  however,  is  an  inadequate  expression .  of  the 
fact.  So  must  any  of  our  words  be.  Nor  can  wc 
ever  comprehend  fully  and  adequately  the  method 
of  creation.  But  something  we  may  know  and 
comprehend  about  it  ;  and  all  of  this  knowledge 
may  grow  in  quantity  and  in  clearness  for  ever. 
Now,  all  that  I  venture  to  say  is,  that  God  creates 
the  universe  from  Himself  and  of  Himself. 

But  love  requires  an  object  out  of  itself,  or  other 
than  itself.  If  God  continually  creates  the  universe 
from  Himself  and  of  Himself,  how  can  it  satisfy  His 


OF  THE  NEW  CHURCH. 


235 


infinite  desire  for  an  object  of  His  love,  which  object 
must  be  other  than  Himself?  It  is  precisely  this 
question  which  this  doctrine  of  proprium  answers. 

He  gives  to  the  universe  He  creates  to  be  itself. 
He  gives  to  it  ownhood  of  itself,  or  proprium,  that 
it  may  be  itself  and  not  God  ;  and  so  may  be  other 
than  Him,  while  created  of  and  from  Him,  and  an 
object  of  His  love.  He  does  not  cause  it  to  be 
other  than  Himself  by  creating  it  apart,  and  infus- 
ing into  it  a  certain  measure  of  life  or  energy  or 
force,  and  impressing  upon  it  certain  laws  in  accord- 
ance wherewith  this  force  shall  continue  to  operate, 
and  then  letting  it  alone  to  go  on  of  itself.  With 
Him  there  is  no  time.  He  gives  us  the  idea  of 
time  to  satisfy  a  necessity  of  our  finite  nature ;  and 
it  is  difficult  for  us  to  think  even  of  Him  and  His 
work  without  time.  But  we  are  capable  of  seeing 
clearly  that  with  Him  there  is  no  time,  and  that  His 
work  of  creation  is  a  constant  and  ever-present 
work.  And  as  He  creates  by  perpetual  creation, 
He  always  imparts  to  His  creation  to  be  itself ;  and 
so  other  than  Him,  even  while  its  being  and  all  that 
constitutes  its  being  are  incessantly  derived  from 
Him. 

The  universe  consists  of  dead  matter  and  of  living 
creatures.  All  of  it  and  all  things  in  it  are  the 
objects  of  His  care.  But  only  living  creatures  can 
receive  from  Him  happiness ;  and  all  that  is  not 


236  OUTLINES  OF  THE  PHILOSOPHY 


living  is  for  the  sake  of  what  is  living,  and  is  instru- 
mental in  enabling  Him  to  give  them  happiness. 
But  what  is  happiness?  This  word  expresses  a  feel- 
ing which  cannot  be  defined.  We  may  use  other 
words,  more  or  less  synonymous,  but  they  do  not 
define  it.  It  needs  no  definition.  All  men  know 
what  it  is,  for  it  is  that  which  all  men  know  that 
they  desire.  In  form  it  is  infiuitely  diversified,  and 
so  it  is  in  measure.  But  all  forms  and  all  measures 
of  it  are,  like  life,  —  which  is  equally  diversified  in 
form  and  measure,  —  derived  from  one  source,  one 
infinite  happiness,  which  is  the  happiness  of  God. 
Of  this,  which  is  His  own  happiness,  He  imparts 
to  all  His  creatures  in  the  form  and  measure  iu 
which  they  are  capable  of  receiving  it.  Only  where 
there  is  life  is  there  happiness ;  and  in  created  life, 
only  in  its  highest  form,  —  only  in  human  life,  —  is 
there  a  consciousness  of  happiness. 

Only  to  men  does  He  give  this  consciousness  of 
happiness ;  but  lie  also  gives  to  men  much  more 
than  this.  He  gives  to  them  selfhood,  proprium, 
—  ownership  of  themselves  and  of  their  life  in  a  far 
higher  sense  than  that  in  which  He  gives  this  to 
any  other  of  His  creatures.  And  therefore  lie 
gives  to  them  the  power  of  determining  for  them- 
selves the  kind  and  the  measure  of  the  happiness 
which  they  will  make  themselves  capable  of  receiv- 
ing from  ilim. 


OF  THE  NEW  CHURCH. 


237 


In  Him,  in  life  in  its  origin  and  in  itself,  happiness 
is  an  element  of  life,  and  is  one  with  life.  The  gift 
of  proprium,  and  of  the  free  will  or  power  of  self- 
determination  which  flows  from  it,  is  given  to  man 
not  only  because  Infinite  Love  must  have  objects 
out  of  itself,  and  could  not  otherwise  have  such 
objects,  but  because,  by  means  of  this  gift,  the  high- 
est possible  measure  of  happiness  may  be  given  to 
those  of  His  creatures  who  possess  this  freedom  of 
the  will ;  that  is,  to  human  beings.  For  that  great- 
est happiness  is  the  happiness  of  working  with  Him 
by  choice  and  as  of  themselves,  to  build  themselves 
up  into  the  possibility  of  a  likeness  with  Him, 
which  admits  of  conjunction  with  Him;  and  of 
the  perpetual  and  eternal  growth  of  this  likeness 
and  this  conjunction,  which  is  at  every  step  the 
result  of  God's  working  and  man's  free  cooperation 
with  God. 

As  man  cannot  have  one  particle  of  goodness  or 
truth  unless  God  gives  them  to  him,  so  He  cannot 
give  them  to  man  unless  man  accepts  them.  And 
man  may  accept  the  gifts  of  God,  and  utterly  per- 
vert them.  He  may  receive  from  God  that  Avhich 
should  be  truth  in  his  understanding  and  good  in  his 
affection,  and,  by  the  abuse  of  his  power  of  self- 
determination,  he  may  make  it  falsity  and  evil. 

It  has  been  already  said  that  man  has  no  con- 
sciousness that  he  lives  from  God,  or  that  his 


238  OUTLINES  OF  THE  PHILOSOPHY 


thoughts  and  affections  are  other  than  self-derived ; 
and  he  begins  life  with  no  other  consciousness  than 
that  his  life  is  his  own.  Soon  the  difference  be- 
tween right  and  wrong  becomes  known  to  him. 
Then,  if  he  chooses  good  rather  than  evil,  he  be- 
lieves not  only  that  the  power  of  choice  which  he 
exerts  is  his  own,  which  is  true,  but  that  this  power 
belongs  to  and  is  derived  from  his  own  nature,  which 
is  false.  This  is,  however,  a  falsehood  which  then 
may  do  no  harm ;  for  it  is  necessary  that  he  should 
so  begin  his  human  consciousness  that  his  selfhood, 
or  free-will,  or proprium,  may  be  complete  and  unim- 
paired. But  so  long  as  he  so  believes,  his  choosing 
good  in  act  has  less  power  to  make  him  good  in 
spirit;  for  it  tends  to  nourish  self-love,  self-pride, 
and  self-contentment, — -all  of  which  are  the  oppo- 
sites  of  good.  There  is  but  one  real  good,  and  that  is 
godlikeness;  for  only  that  tends  to  make  him  capa- 
ble of  conjunction  with  God.  Hence,  from  near  the 
beginning  of  his  consciousness,  influences  around  him 
and  within  him  endeavor  to  open  his  mind  gradually 
to  the  truth,  and  to  lead  his  will  to  the  good  which 
belongs  to  that  truth.  The  idea  of  God  is  soon  pre- 
sented to  him.  Then  other  religious  truths ;  those 
which,  as  the  Commandments,  tell  him  to  avoid  do- 
ing those  things  which  would  darken  his  thoughts 
and  corrupt  his  affections.  These  truths  are  taught 
him  in  various  ways,  and  with  progressive  increase 


OF  THE  KEW  CHURCH. 


239 


and  elevation  in  their  character,  if  he  profits  hy  them, 
always  being  adapted  by  perfect  wisdom  to  his  capa- 
cities, that  he  may  make  use  of  them;  and  always 
rising  and  growing  as  his  capacities  grow  by  his 
reception  of  these  truths  in  his  understanding  and 
his  will,  and  his  incorporating  them  into  his  life. 
By  these  means,  and  at  every  step  forwards,  his 
proprium  or  selfhood  is  vivified  with  a  true  life, 
and  regenerated.  Whensoever  he  rejects  or  abuses 
the  means  of  this  improvement  thus  given  him,  his 
proprium  or  selfhood  remains  what  it  originally 
was,  and  that  is  only  self-love,  which,  when  unchecked 
and  uncontrolled,  is  the  source  and  origin  of  all  evil ; 
and  therefore  his  proprium  remains  only  self-love,  or 
only  and  altogether  evil,  and  all  that  he  thinks  or 
feels  or  does  from  it  is  evil  and  only  evil.  Therefore 
also  truth  is  never  given  him  such  in  form  or  in 
measure  that  he  cannot  receive  it,  or,  if  he  receives, 
must  reject  or  pervert  it;  but  always  only  such  that 
he  may  receive  it  if  he  will,  and  may  profit  by  it  if 
he  will. 

The  same  law  or  principle  of  order,  by  which 
Divine  Providence  is  governed  in  reference  to  indi- 
vidual men,  governs  this  Providence  also  as  to  all 
men  ov  the  race.  From  the  beginning,  God  came 
down  to  men  always  in  forms  and  in  measures  per- 
fectly suited  to  their  capacities  and  needs.  At  first, 
by  revelations  and  influences  of  which  Ave  know  but 


240  OUTLINES  OF  THE  PHILOSOPHY 


little,  and  only  as  we  gather  that  from  the  first  chap- 
ters of  Genesis,  when  their  spiritual  meaning  is 
disclosed  by  the  science  of  correspondence.  Then 
followed  successive  revelations,  and  churches  built 
upon  them.  To  the  Jewish  Church  was  given  a 
written  Word.  It  was  given,  not  to  this  church 
only,  but  to  mankind ;  and  will  endure  as  long  as 
mankind.  It  is  adapted,  even  in  its  literal  sense, 
to  all  men  in  all  ages.  To  those  who  are  only  natu- 
ral, it  speaks  in  tones  of  command,  —  prohibiting  sin 
and  threatening  disobedience  with  the  consuming 
wrath  of  an  Omnipotent  God  To  those  capable 
of  receiving  into  the  understanding,  heart,  and  life, 
higher  truths,  they  are  given  even  in  the  literal 
sense;  and  such  men  have  always  found  them  there. 
These  truths  are  all  expressed  under  natural  forms ; 
but  these  natural  forms  clothed  spiritual  forms,  by 
virtue  of  that  correspondence  between  spiritual 
things  and  natural  things,  which  causes  all  natural 
things  to  exist  as  the  effects  of  their  spiritual  causes. 

At  length,  more  could  be  done  for  mankind.  He 
who  had  heretofore  given  them  of  His  truth  and  His 
influence  through  all  these  instrumentalities,  came 
down  Himself;  came  to  man  in  a  human  body  and 
in  a  human  nature;  was  born  and  grew  and  lived 
as  a  man  among  men,  —  Immanuel,  God  with  us, — 
through  the  years  of  one  generation. 

There  is  no  life  but  His  life.    Whenever  concep- 


OF  TIIE  NEW  CHURCH. 


241 


tion  takes  place  in  a  mother's  womb,  it  is  because 
lite  from  Him,  through  the  child's  father,  and  there- 
fore modified  and  limited  by  that  father,  came  down 
and  vivified  the  seed  in  the  mother.  But  to  the 
virgin  Mary  life  came  directly  from  Him  who  is 
Life ;  for  He  Himself,  without  any  instrumental 
medium,  vivified  the  seed  in  Mary's  womb,  and 
Jesus  Christ  was  conceived  and  born  of  a  virgin. 

In  assuming  a  human  body  and  a  human  nature, 
He  assumed  a  human  proprium ;  that  proprium, 
ownhood,  or  selfhood,  which  has  been  repeatedly 
spoken  of.  For  what  purpose  and  with  what  effect 
He  assumed  this  proprium,  I  will  endeavor  to  state. 

It  may  well  seem  an  idle  thing,  or  worse  than 
idle,  to  attempt  to  fathom  the  designs  of  the  Om- 
niscient and  Almighty.  But,  thanks  to  His  infi- 
nite mercy,  it  is  not  impossible  for  us  to  see  with 
some  clearness  some  part  of  His  infinite  purpose. 
We  venture,  therefore,  to  say  that  the  incarnation 
of  our  Lord  may  be  considered  under  five  heads :  — 

1.  The  redemption  of  mankind. 

2.  The  bringing  of  the  spiritual  world  into  order. 

3.  The  making  of  the  assumed  humanity  Divine. 

4.  The  providing  thereby  of  a  new  medium  for 
saving  influence. 

5.  The  giving  to  mankind  for  evermore  a  defi- 
nite object  of  intelligent  faith,  of  worship,  and  of 
love. 

16 


242  OUTLINES  OF  THE  PHILOSOPHY 


THE  REDEMPTION  OF  MANKIND. 

Any  presentation  of  the  working  of  Divine  Prov- 
idence which  supposes  that  He  works  according  to  a 
certain  plan  and  method,  and  makes  use  of  means 
and  instruments,  and  advances  slowly,  step  by  step, 
—  is  open  to  the  objection  that  it  forgets  His  Omni- 
science and  Omnipotence,  and  likens  Him  to  man  in 
a  way  that  degrades  Him.  It  will  be  said  that  He 
who  knows  every  thing  needs  not  to  grope  His  way 
through  experiments  and  by  circuitous  paths;  and 
that  He  who  can  do  what  He  will  needs  not  to 
employ  instruments  or  methods,  nor  to  approach 
gradually  the  end  that  He  would  reach.  All  this 
is  for  man  to  do.  He  who  has  all  knowledge  and 
all  power  has  but  to  will,  and  it  is ;  as  when  God 
said  "Be  light,"  and  "light  was." 

This  objection  has  great  weight  with  many  minds ; 
more  perhaps  than  they  are  aware  of.  The  ob- 
vious and  immediate  answer,  that  in  point  of  fact 
growth  and  movement  by  steps,  and  by  instruments, 
is  the  way  and  method  of  divine  action,  in  all  we 
6ee  and  know  of  it,  does  not  satisfy  them.  The 
fact  is  undisputable.  The  whole  universe,  and  all 
its  parts  and  operations,  proves  and  illustrates  this 
fact  or  law.  And  not  only  does  the  dead  universe 
prove  it,  but  the  universe  of  mind  as  well.  Every 
thing  that  lives  acts  by  its  instrument,  and  if  by  no 


OF  THE  NEW  CHURCH. 


243 


other  instrument  then  by  its  body,  which  is  its 
instrument.  Nothing  marks  the  elevation  of  man 
above  all  lower  animals,  more  than  the  variety  and 
multiplicity  of  the  instruments  which  he  uses.  And 
gradual  progress  is  another  universal  fact,  for  the 
law  of  life  is  growth,  and  when  that  ceases  decay 
begins,  and  death  approaches.  Not  more  certain 
is  it,  that  the  babe  grows  through  childhood  and 
youth  into  manhood,  than  that  the  mind  grows  also, 
and  in  every  hour  of  its  growth,  or  every  step  of  its 
progress,  makes  use  of  means  and  instruments  that 
it  may  grow.  Nor,  is  this  more  true  of  the  indi- 
vidual than  of  the  race.  Age  follows  age ;  there  is 
much  alternation,  —  apparent  advance  being  followed 
by  apparent  retreat ;  and  advance  in  some  places  is 
accompanied  by  retreat  in  others.  Events  occur 
which  promote  advance,  and  then  those  which 
cause  retreat ;  and  not  unfrequently  those  circum- 
stances which  seemed  to  promise  advance  or 
threaten  retreat  are  utterly  falsified  by  the  actual 
result.  But  through  it  all,  and  as  the  common  i-e- 
sultant  of  it  all,  the  race  does  grow,  and  does  go 
forward. 

Either,  then,  there  is  no  God,  —  or  He  has  left 
this  world  to  take  care  of  itself,  —  or  else  this 
method  of  action,  by  successive  steps,  by  the  use  of 
diversified  instrumentalities,  and  in  ways  suited  to 
varying  conditions  and  needs,  is  the  universal  law 


244 


OUTLINES  OP  THE  PHILOSOPHY 


of  Divine  action.  If  it  be  so,  any  method  of  pro- 
moting the  salvation  of  mankind,  which  has  not  this 
character,  would  stand  in  exact  opposition  to  all 
that  we  know,  and  all  we  might  expect  from  what 
we  know  of  Divine  Providence. 

This  answer,  however,  to  the  objection  above 
stated  would  tend  rather  to  silence  than  to  satisfy 
it.  There  is  a  better  answer.  Because  this  is  the 
method  of  Divine  action,  to  man  can  be  given  the 
blessing  of  using  the  instruments  which  God  pro- 
vides, and  of  unending  advancement  in  goodness 
and  in  the  happiness  of  working  with  God. 

Before  coins:  farther,  let  me  advert  to  a  mistake 
on  which  rests  much  of  the  unwillingness  to  con- 
sider the  Almighty  as  working  step  by  step,  and 
upon  a  definite  plan  or  method.  This  mistake  is, 
that  there  are  no  limits  to  the  power  of  God ; 
whereas  there  is  a  sense  in  which,  or  an  aspect 
under  which,  this  power  is  limited ;  for  it  is  self- 
limited  by  the  Divine  love  and  wisdom.  God  can 
do  nothing  which  He  does  not  desire  because  it  is 
the  best  thing  for  his  creatures.  He  can  do  nothing 
which  He  does  not  see  to  be  the  best  way  of  pro- 
moting that  result.  The  Divine  omnipotence  is  the 
willing  and  obedient  servant  of  the  Divine  love  and 
wisdom.  Herein  we  see  one  of  the  instances  of  the 
likeness  of  man  to  God.  For  what  can  be  more 
obvious,  than  that  we  grow  in  Godlikeness,  or  god- 


OF  THE  NEW  CHURCH. 


245 


liness,  in  the  measure  in  which  the  strength  we 
have  is  the  willing  and  obedient  servant  of  what- 
ever love  and  wisdom  there  may  be  in  us  ? 

Let  us  again  refer  to  the  fact,  that  while  God 
creates  the  universe  constantly  and  incessantly,  and 
always  from  Himself,  He  so  creates  it  that  it  shall 
always  be  itself,  or  other  than  Him  ;  and  should 
always  and  in  all  things,  small  or  great,  act  as  of 
itself. 

The  first  and  perpetual  effect  is,  that  man,  for 
whom  the  universe  is,  and  to  whom  it  is  always 
accommodated,  adjusted,  and  adapted  by  corre- 
spondence,—  man  must  always  do  his  part  of  the 
work  in  all  that  God  does  for  him,  wherein  man  can 
work.  Innumerable,  yea,  infinite,  are  the  things 
which  God  does  for  him,  wherein  he  does  and  can  do 
nothing ;  as  in  all  that  belongs  to  his  infancy  and 
immaturity,  and  in  various  circumstances  of  his  life 
and  condition.  All  these  things,  however,  have  but 
one  end  ;  and  that  is,  to  lead  and  help  him,  by  all 
the  aid  which  Omnipotence  can  yield,  freely  to 
accept  the  blessing  offered  him,  and  in  the  exercise 
of  his  own  free  will,  and  by  the  strength  given  him 
to  that  end,  do  what  there  is  for  him  to  do,  that  this 
blessing  may  be  his.  It  can  be  his  only,  on  the  con- 
dition that  he  thus  cooperates  with  God.  He  could 
not  so  cooperate,  unless  his  free  agency  or  free  self- 
determination  in  spiritual  things  were  perfectly  pre- 


246 


OUTLINES  OF  THE  PHILOSOPHY 


served  ;  and  therefore  it  is  preserved.  And  thus, 
while  he  is  perfectly  and  instantly  dependent  upon 
God,  he  is  always  himself.  In  the  measure  in 
which  we  understand  this  truth  or  law,  we  shall 
find  it  easier  to  understand  the  mystery  of  life. 
And  let  us  endeavor  to  cast  the  light  of  this  truth 
upon  the  redemption  of  man  by  the  incarnation  of 
God  in  Jesus  Christ. 

Life  flows  into  man  in  two  ways :  immediately  and 
mediately.  That  which  flows  into  him  from  God 
immediately,  forms  the  basis  of  his  life.  It  flows 
into  the  inmost  of  his  being,  and  does  not  reach  his 
consciousness.  That  which  flows  into  him  mediately, 
comes  to  him  through  angels  and  spirits.  They 
who  are  most  like  him  are  nearest  to  him  by  the 
law  of  affinity.  The  life  which  flows  through  them 
is  modified  by  them,  and  is  thereby  suited  to  him 
because  tliey  are  like  him,  and  are  brought  into  con- 
nection with  him  by  this  resemblance ;  not  by  a 
blind  law,  for  this  influent  life  is  always  controlled 
by  our  Father,  and  made  to  be  the  best  for  him  which 
it  can  be.  This  life  forms  and  constitutes  the  whole 
of  his  conscious  life.  He  would  have  no  conscious- 
ness of  being,  no  feeling,  no  thought,  no  action,  and 
no  character,  but  for  this  mediate  life.  It  must  bo 
suited  to  him,  that  it  may  become  his ;  and  it  is  suited 
to  him  by  those  through  whom  it  flows  to  him,  be- 
cause they  are  like  to  him.    They  are  many.  They 


OF  THE  NEW  CHURCH. 


247 


are  good  so  far  as  he  has  any  thing  of  good  in  him 
to  bring  the  good  near  to  him  ;  they  are  evil  so  far 
as  he  has  evil  in  his  character  to  bring  evil  spirits 
near  to  him.  And  in  this  way  every  thing  in  him 
which  lives  is  vivified. 

But  not  every  thing  within  him  is  thus  vivified. 
Far,  very  far  more  of  that  which  is  in  him  is  never 
brought  forth  into  his  consciousness.  They  must 
have  little  experience  or  knowledge  of  themselves, 
who  do  not  know  what  it  is  to  find  some  trait  or 
tendency  which  was  wholly  unexpected  brought  in- 
to consciousness  and  activity.  "Is  thy  servant  a 
dog,  that  he  should  do  this  thing?"  has  been  the 
indignant  exclamation  of  many  who  afterwards 
found  themselves  doing  just  that  thing.  There  is 
no  one  of  us  who  would  not  be  amazed  and  shocked, 
could  he  see  all  the  proclivities  to  evil  which  are  in 
him  by  a  long  inheritance.  But  it  is  here  that  the 
goodness  and  wisdom  of  Providence  come  in  espe- 
cially. These  proclivities  do  us  no  harm,  and  are 
not  really  a  part  of  us  or  of  our  living  self,  while 
they  remain  latent  and  suppressed.  And  our  Father 
so  controls  the  influent  life  by  which  we  live,  that  no 
evil  tendency  shall  be  called  forth,  which  it  is  beyond 
our  power  to  resist  and  overcome.  But  why,  we 
may  ask,  does  not  His  mercy,  by  a  similar  control, 
prevent  any  tendency  to  evil  from  acquiring  vitality 
within  us?    Nor  is  there  any  answer  to  this  ques- 


248 


OUTLIifES  OF  THE  PHILOSOPHY 


tion,  excepting  so  far  as  Ave  understand  and  remem- 
ber that  Providence  places  our  character  in  our 
own  hands,  and  we  are  gifted  with  the  power  of 
preparing  for  eternal  happiness,  by  building  up,  as 
of  ourselves,  a  character  receptive  thereof.  Nor 
can  we  do  this  in  any  other  way  than  by  resisting 
and  putting  away  from  us,  as  of  ourselves,  an  evil 
tendency,  and  then  the  love  of  the  opposite  good 
flows  in,  and  is  appropriated  —  or  added  to  our  pro- 
prium  —  and  becomes  a  part  of  ourselves.  Unless 
we  do  something  of  this,  we  do  not  take  one  step  in 
the  path  of  happiness ;  and  the  more  of  this  we  do, 
the  farther  we  advance  in  this  path. 

That  we  may  do  this,  our  free-will  is  perfectly 
preserved.  The  influences  by  which  we  live  are 
6o  balanced  and  equilibrated  that  we  stand  between 
them,  living  from  them,  and  yet  free :  free  to  turn 
to  the  right  or  to  the  wrong;  free  to  accept  and  ap- 
propriate and  make  our  own  the  good  or  the  evil 
that  are  within  our  reach;  free  "to  choose  this  day 
whom  we  will  serve,"  —  and  every  day  of  our  lives 
we  make  that  choice. 

Good  spirits  have  no  desire  to  disturb  this  equi- 
librium, or  coerce  us  in  any  way.  They  know  that 
upon  the  rightful  exercise  of  our  free-will  depends 
our  happiness.  Evil  spirits  seek  nothing  more  than 
to  fetter  this  free-will,  and  coerce  us  into  evil;  lor 
that  will  bring  us  into  servitude  to  them.   And  now 


OF  THE  NEW  CHURCH. 


249 


we  come  to  the  great  fact  which  made  the  incarna- 
tion of  our  Lord  necessary. 

All  conscious  life  comes  to  men  through  those  in 
the  spiritual  world.  Evil  men  become  evil  spirits, 
and  the  life  which  flows  through  them  is  evil.  This 
evil  life  is  equilibrated  in  the  manner  already  stated. 
But  the  amount  and  strength  of  evil  had  gradually 
so  increased  in  the  spiritual  world  that  this  equilib- 
rium had  become  difficult;  and,  if  the  same  increase 
of  evil  had  gone  on,  would  have  become  impossible. 
Then  would  the  free-will  of  mankind  have  perished, 
and  with  it  all  the  hope  of  eternal  happiness.  Man- 
kind were  made  captive  by  the  enemies  of  their 
souls,  and  were  passing  under  a  bondage  from 
which  there  would  be  no  escape.  From  this  cap- 
tivity, from  this  bondage,  our  Lord  came  to  redeem 
them.  And  in  coming  as  He  did  come,  He  only 
pursued  to  its  end  the  path  He  had  ever  followed 
in  enabling  and  assisting  men  to  work  out  their 
salvation. 

Heretofore,  from  the  beginning,  truth  had  been 
given  to  men  to  help  them  in  their  combat  with 
evil.  It  always  came  from  the  Divine  wisdom ;  it 
always  was  that  wisdom  accommodated  to  man.  A 
word  is  the  expression  of  a  thought.  The  Divine 
Word  is  the  form  and  expression  of  the  Divine  wis- 
dom. Always  it  was  the  Word  of  God  which 
taught  men  how  to  escape  from  the  hell  within 


250 


OUTLINES  OF  THE  PHILOSOPHY 


themselves,  —  the  hell  of  self-love.  It  had  come  in 
many  forms ;  it  had  come  in  many  revelations ;  it 
had  come  as  a  written  Word.  But  now,  in  man's 
greatest  need,  it  came  itself  to  men. 

Let  it  not  for  a  moment  be  supposed  that  the 
Divine  wisdom  came  alone,  or  separated  from  the 
Divine  love.  With  God,  this  is  impossible.  In 
man,  as  we  all  know,  truth  and  goodness,  the  un- 
derstanding and  the  will,  are  separated,  and  some- 
times far  apart.  For  we  all  know  what  it  is  to  love 
that  which  the  understanding  rebukes,  and  have  no 
love  for  that  which  it  approves  and  enjoins.  The 
will  and  the  understanding,  which  are  vessels  for 
and  instruments  of  love  and  wisdom,  are  separated 
and  opposed  when  the  will  seeks  and  enjoys  that 
which  the  understanding  condemns. 

In  God,  love  and  wisdom  exist  together  in  a  per- 
fect unity.  They  are  separated  in  man  during  Ins 
life  on  earth,  but  that  life  is  given  him  to  bring  them 
again  into  unity.  This  is  done  when  the  under- 
standing succeeds  in  bringing  the  will,  first  into 
acknowledgment,  then  into  obedience,  and  then 
into  love  fur  that  which  the  understanding  knows 
to  be  good.  They  are  brought  into  unity  also 
when  an  evil  will  subdues  the  understanding  into 
agreement  with  itself,  and,  by  its  seductions,  causes 
the  understanding  to  see  as  good  and  to  call  good 
the  evil  things  —  the  worldliness  and  selfishness  — 


OF  THE  NEW  CHURCH. 


251 


which  the  unregenerated  will  loves.  Blessed  is  he 
whom  truth  has  taught  the  way  of  goodness,  and 
who  has  followed  that  way  until  his  will  and  under- 
standing have  become  oue  in  the  knowledge  and 
the  love  of  good. 

In  God,  love  and  wisdom  are  perfectly  and  abso- 
lutely one.  The  wisdom  is  always  the  guide,  the 
expression,  and  the  instrument  of  the  love,  and 
the  love  always  the  only  motive  force  of  the  wis- 
dom. Always,  in  the  earliest,  the  later,  and  the 
latest  action  and  manifestation  of  the  Word,  or 
of  the  wisdom  of  God,  His  love  was  in  His  wis- 
dom as  its  source  and  life.  For  the  Word  was 
always  with  God,  and  was  always  God,  and  with- 
out it  was  nothing  made  (or  done)  which  was 
made.  In  the  Word  made  flesh,  the  Infinite  and 
Divine  love,  and  the  Infinite  and  Divine  wisdom, 
were  together  as  one ;  and  as  one  became  flesh  by 
assuming  a  human  nature  from  the  virgin  Mary. 

If  it  be  asked  how  we  can  hope  that  a  finite  mind 
can  be  lifted  to  a  conception  or  to  an  intellectual 
belief  of  an  infinite,  and  therefore  inexpressible  and 
inconceivable,  fact,  —  the  answer  is,  that  here  also 
God  has  revealed  Himself,  not  in  His  Word  only, 
but  in  His  work ;  and  even  in  ourselves  has  so 
placed  His  image,  that  we  gain  from  it  some  knowl- 
edge even  of  Him.  Whatsoever  thing  a  man  has 
ever  done,  he  did  because  some  desire  or  affection 


252  OUTLINES  OF  THE  PHILOSOPHY 


moved  him  to  do  it,  and  caused  a  thought  of  how 
to  do  it ;  and  when  it  was  done,  the  affection  and 
the  thought  met  together  in  the  act.  Were  there 
no  affection,  there  would  be  no  motive  power;  were 
there  no  thought,  the  motive  power  could  not  act ; 
and  only  in  the  act  could  both  come  forth  and  be. 
From  this  faint  image  of  the  Infinite,  we  may  look 
up,  not  wholly  without  light,  even  to  the  Infinite 
itself,  —  although  the  image  is  as  far  from  its  proto- 
type as  earth  is  from  heaven ;  but  earth  reflects  the 
forms  of  heaven. 

Thus  the  Word  made  flesh  was  God  with  us,  — 
Immanuel.  He  was  a  man,  couceived  within  a 
human  mother,  and  born  of  a  human  mother.  But 
within  that  assumed  humanity  there  was  God  Him- 
self. 

The  Word  was  made  flesh  by  the  impregnation 
of  a  virgin.  We  have  already  said,  that,  whenever  a 
human  child  begins  to  live,  life  through  its  father 
impregnates  the  ovum  in  its  mother;  and  the  child 
grows,  and  is  born.  But,  in  the  case  of  our  Lord, 
life  came  to  the  mother  directly,  and  not  through 
any  human  father. 

When  a  man  is  regenerated,  it  is  by  resisting  and 
overcoming  the  proclivities  to  evil,  which  belong  to 
his  inherited  nature.  Precisely  so  it  was  with  our 
Lord  ;  but  with  this  difference.  No  evil  spirits  are 
permitted  to  have  access  to  any  man,  and  waken  any 


OF  THE  NEW  CnrjRCH. 


253 


of  his  inherited  proclivities  to  evil,  excepting  those 
which  he  may,  if  he  will,  resist  and  subdue.  Pre- 
cisely so  was  it  with  our  Lord  ;  but  with  this  differ- 
ence. In  any  man,  the  life  which  is  his  came  to 
him  through  a  human  father,  and  was  modified  by 
this  transmission ;  his  power  of  resisting  and  sub- 
duing his  evils  is  thereby  modified  and  limited,  and 
the  evils  which  present  themselves  to  his  conscious- 
ness are  those  only  which  this  limited  power  is 
adequate  to  subdue.  But  the  life  within  our  Lord 
was  infinite,  possessing  all  power;  therefore  all  the 
evil  tendencies  in  the  natirre  inherited  from  the 
mother  came  forth  into  consciousness  and  conscious 
effort,  because  the  life  within  was  strong  enough  to 
resist  them  all,  and  overcome  them  all:  and  it  did 
resist,  subdue,  and  extirpate  all  of  them. 

With  every  man,  the  evil  tendencies  which  awaken 
within  him,  and  tempt  him  to  sin  in  thought,  affec- 
tion, or  act,  are  animated  by  evil  spirits  in  whom 
those  verye\ils  have  become  their  life.  If  he  resists 
in  these  temptations,  if  he  overcomes  in  these  con- 
flicts, he  overcomes  these  evil  spirits,  and  lessens 
and  at  length  destroys  their  power  to  do  him  harm. 

Precisely  so  was  it  with  our  Lord  ;  but  with  this 
difference.  The  evil  spirits  by  whom  He  was 
tempted,  and  whom  He  overcame,  were  the  whole 
company  of  evil  spirits;  for  all  the  powers  of  hell 
were  permitted  to  rise  up  against  Him ;  in  His 


254 


OUTLINES  OF  TI1E  PHILOSOPHY 


mother,  Mary,  were  by  long  inheritance  germs  of 
all  possible  evil,  and  the  work  which  our  Lord  came 
to  do,  He  could  therefore  do  completely.  All  of 
these  evil  spirits  He  conquered,  and  conquered  per- 
fectly ;  and  all  of  them  He  reduced  into  such  order, 
that  never  thereafter  should  they  exert  an  overpow- 
ering influence  upon  man,  or  any  influence  beyond 
what  mijjht  subserve  his  best  interests  in  brin<rin<r 
to  his  knowledge  and  within  his  reach  the  sinful 
tendencies  which  he  might  overcome,  —  and  thus 
giving  him  the  means  and  opportunity  of  removing 
from  himself  those  hindrances  which  opposed  the 
good  influences  that  seek  to  give  him  the  life  of 
heaven. 

Thus  our  Lord  became  our  Redeemer.  Thus  He 
redeemed  us  from  slavery  to  sin,  and  bondage  to  evil 
and  unhappiness. 

It  is  common  to  consider  redemption  and  salva- 
tion as  the  same  thing.  It  is  not  so.  Redemption 
makes  salvation  possible.  It  supplies  the  means, 
and  gives  the  opportunity  of  securing  salvation  ;  it 
gives  salvation  to  all  who  will  make  use  of  those 
means,  and  profit  by  that  opportunity.  Redemp- 
tion is  an  accomplished  fact,  and  is  universal.  Sal- 
vation comes  to  all  who  are  willing  to  profit  by  their 
redemption,  and  accept  the  offer  of  salvation.  Re- 
demption means  the  deliverance  from  all  those  in- 
fluences which  would   have   made  our  salvation 


OF  THE  NEW  CHURCH. 


255 


impossible.  Salvation  means  an  escape  from  sin  by 
our  acceptance  of,  and  cooperation  with,  the  Divine 
effort  to  save  us. 

Again  it  may  be  asked,  Why  has  an  Omniscient 
and  Omnipotent  Being  taken  this  indirect  and  cir- 
cuitous method  of  accomplishing  His  purpose,  in- 
stead of  leaching  this  result  at  once  by  the  exercise 
of  His  Sovereign  will  ?  And,  again,  we  refer  to  this 
gift  of  man  to  himself)  to  this  proprium  or  ownhood 
of  life,  without  which  man  would  not  be  man,  for  he 
would  lose  all  that  distinguishes  and  characterizes 
his  nature.  It  may  help  us  to  believe  that  this 
work  of  redemption  was  done  in  the  manner  we 
have  attempted  to  describe,  if  we  remember  that 
man  alone  can  sin.  To  him  alone  among  the  creat- 
ures of  God  is  this  fearful  power  given.  For  man 
alone  can  choose  between  good  and  evil,  and  his 
choice  of  evil  makes  sin.  Man  alone  can  resist  sin 
and  put  it  away.  For  he  alone  can  choose  between 
good  and  evil,  and  his  choice  of  good  resists  sin  and 
puts  it  away.  Human  nature  alone  can  be  denied 
With  sin;  and  only  in  and  by  human  nature  can  this 
defilement  be  cleansed  away. 

So  has  our  Lord  created  us ;  so  has  He  created 
human  nature.  He  has  made  it  to  be  itself,  its  own. 
He  has  given  it  power  to  do  its  own  work ;  and  that 
it  might  do  this  fully,  that  its  choice  of  good  might 
be  its  own  and  entirely  its  own,  He  has  so  formed 


256  OUTLINES  OF  THE  PHILOSOPHY 


it,  that  only  by  and  through  human  nature  can  the 
work  of  resisting  evil  and  choosing  good  be  done. 
Therefore,  our  Lord  Himself  assumed  this  human 
nature,  that  in  it,  by  it,  and  through  it,  He  might 
contend  against  and  overcome  and  put  away  all 
evil;  which  work,  even  He  could  not  do  in  any 
other  way.  There  have  been  those  who,  oppressed 
by  the  magnitude  of  this  fact,  have  held  that  it  was 
all  unreal,  not  a  fact,  but  only  an  appearance.  They 
were  terribly  mistaken.  It  was  the  greatest  reality 
in  heaven  or  in  earth.  He,  the  Infinite  and  Eternal, 
was  born  of  a  woman,  and  lay  in  the  manger  in 
Bethlehem,  —  a  babe,  —  a  human  babe.  From  this 
humble  infancy  He  grew  into  childhood,  youth,  and 
manhood.  And  in  His  human  nature,  from  the 
power  it  derived  from  the  Almightiness  within,  He 
resisted  all  the  tendencies  to  evil  of  this  nature,  and 
contended  with  and  overcame  the  evil  spirits  who 
animated  these  evils  and  brought  them  into  His 
consciousness,  and  strove  to  bring  them  into  will 
and  act. 

He  conquered  them ;  and  by  this  victory  Ho 
wrought  the  redemption  of  mankind. 

THE  BKIXGIN'G  OF  THE  SriUITUAL  WORLD  IXTO  OUDEU. 

It  will  be  recollected  as  a  part  of  this  statement, 
that  all  our  conscious  life  comes  to  us  through  those 
in  the  spiritual  world,  who  are  brought  near  to  us  by 


OF  THE  NEW  CHURCH. 


257 


affinity  or  resemblance ;  that  we  neither  think  nor 
love  nor  do  evil,  except  from  the  influence  of  those 
who,  finding  in  us  the  germ  of  the  evil  which  has 
reached  its  maturity  in  them,  animate  that  germ  with 
their  own  life  ;  that,  at  the  time  of  the  coming  of  our 
Lord,  our  enemies  had  become  so  numerous  and 
strong,  that  it  had  become  difficult,  and  would  have 
become  impossible,  so  to  balance  their  evil  influences 
witli  good  influences  as  to  leave  our  spiritual  freedom 
unimpaired.  By  our  Lord's  victories  over  these  evil 
spirits,  our  redemption  was  wrought ;  and,  that  it 
might  be  complete,  all  the  powers  of  darkness  and 
of  death  were  permitted  to  assail  Him,  and  all  were 
conquered. 

These  conflicts  or  temptations,  and  the  sufferings 
attendant  upon  them,  grew  even  to  the  end.  They 
were  like  those  which  men  suffer  from  like  causes, 
with  the  exception  repeatedly  made  before,  that  they 
were  boundless  and  unlimited ;  they  were  all,  of 
which  no  man  can  know  more  than  a  part.  We 
cannot  conceive  of  them  adequately ;  but,  that  we 
may  not  be  wholly  ignorant,  we  have  the  story  of 
Gethsemane.  In  this  we  have  a  picture  of  the 
sharpest  agony  that  man  ever  endured ;  for  where 
else  was  it  ever  seen  that  a  human  mind  could  be 
tortured,  until  the  sweat  fell  from  the  brow  in  drops 
of  blood '? 

It  is  commonly  supposed  that  His  suffering  in  Geth- 
17 


258  OUTLINES  OF  THE  PHILOSOPHY 


semane  arose  from  His  anticipation  of  what  was 
awaiting  Him  in  Calvary.  But  this  supposition 
does  Him  fearful  injustice.  How  many  of  his  fol- 
lowers went  rejoicingly  to  a  similar  but  more  pro- 
tracted and  painful  death !  No.  The  suffering  in 
that  garden  was  from  conflicts  at  that  moment 
going  on  within  Him.  When,  in  His  intolerable 
distress,  perfect  patience  for  a  moment  gave  way, 
and  He  said,  "Let  this  cup  pass  from  me,"  —  it 
was  the  cup  He  was  at  that  moment  drinking.  He 
drank  it  all.  They  crucified  Him,  and  He  died  on 
the  cross ;  but  he  did  not  die  from  the  cross. 
Capital  punishment  by  crucifixion  was  well  known 
and  often  practised  in  those  days,  nor  is  it  now 
wholly  unknown  in  the  East.  Different  writers, 
ancient  and  modern,  tell  us  about  it.  The  nails 
did  not  pierce  a  vital  organ,  and  a  crucified  person 
who  was  not  interfered  with  usually  lived  from 
three  to  seven  days.  Our  Lord  hung  on  the  cross 
six  hours,  and  then  gave  up  the  ghost.  The  two 
who  were  crucified  with  Him  were  alive  when  the 
soldiers  came,  and  were  put  to  death.  What  then 
did  our  Lord  die  of?  He  died  because  the  inten- 
sity of  His  spiritual  suffering  laid  at  last  upon  his 
physical  frame  a  heavier  burden  than  it  could  bear. 
He  died  of  intolerable  agony. 

It  may  be  that  there  are  lew  in  these  days  who 
can  form  any  conception  of  this  kind  of  suffering. 


OF  THE  NEW  CHURCH. 


259 


It  has  not  been  so  always.  There  have  been  those 
who  have  felt  and  have  manifested  from  similar  con- 
flicts, an  extremity  of  distress  which  shattered  the 
mind  and  convulsed  the  body.  Here,  as  so  often 
elsewhere,  we  have  but  to  enlarge  indefinitely  a 
thing  of  human  experience  to  reach  a  higher  experi- 
ence. That  our  redemption  might  be  accomplished, 
all  the  powers  of  evil  were  permitted  to  assail  Him. 
They  were  conquered ;  but  more  than  that  was 
necessary,  that  our  redemption  might  be  perma- 
nent and  perpetual.  It  was  necessary  that  these 
evil  spirits  from  whom  all  evil  influences  come, 
should  be  so  disposed  of,  so  arranged,  and  so  cir- 
cumstanced, that  never,  or  very  seldom  and  only 
for  a  time,  should  there  be  an  irruption  from  the 
abode  of  the  false  and  the  evil,  of  force  enough  to 
break  down  man's  will. 

When  we  speak  of  the  people  of  the  spiritual 
world  as  undergoing  some  process  of  disposition 
and  arrangement  which  should  have  a  material  and 
permanent  effect  upon  their  condition  and  their 
power,  we  encounter  the  difficulty  arising  from  the 
prevailing  dimness  and  feebleness  of  the  belief  that 
there  are  any  such  people,  or,  as  a  matter  of  fact, 
any  other  world  but  this.  A  mind  in  such  a  state 
can  scarcely  believe  that  words  have  any  meaning 
which  describe  that  world  as  most  real,  and  as 
having  inhabitants  who  are  men  and  women  still, 


260  OUTLINES  OF  THE  PHILOSOPHY 


and  subject  to  various  changes  of  condition,  some 
slow  and  gradual,  some  rapid  and  sudden,  much 
as  it  is  in  this  world.  Yet  even  this  must  be 
believed,  if  we  would  understand  at  all  the  effect 
of  our  Lord's  life  and  death  on  earth,  in  establish- 
ing new  order  in  the  spiritual  world. 

THE  MAKING   OF   THE  ASSUMED   HUMANITY  DIVINE. 

The  conflict  and  agony  endured  by  our  Lord  was 
a  conflict  between  the  immeasurable  evil  of  the 
assumed  humanity  and  the  perfect  good  within. 
It  belonged  to  and  was  felt  in  that  human  nature. 
Again,,  we  must  refer  to  our  own  experience  as  men, 
to  help  us  to  form  some  conception  of  tliis.  Every 
one  who  has  resisted  any  evil  thought  or  wish  in 
himself,  must  know  that  something  within  him, 
something  higher  than  his  lower  nature,  opposed 
and  resisted  the  tendencies  of  this  lower  nature. 
He  must  know  that  he  himself  consisted,  if  we  may 
so  speak,  of  two  natures, —  one  lower  and  more  ex- 
ternal than  the  other,  to  which  all  the  influences  of 
sense  and  self  and  worldliness  had  access,  and  the 
other  higher  and  more  internal,  in  which  better 
thoughts  and  better  feelings  prevailed.  He  must 
know,  if  much  conflict  between  what  is  worse  and 
what  is  better  has  taught  him  the  lesson,  that  these 
two  are  so  distinct  that  he  may  look  upon  himself 
as  in  some  sense  two  men,  —  a  natural  man  and  a 


OF  THE  NEW  CHUKCH. 


2C1 


spiritual  man.  And  not  only  his  own  experience, 
but  his  observation  of  all  around  him,  teaches  him 
that  what  the  whole  man  becomes  depends  upon 
the  issue  of  this  conflict :  natural,  if  the  lower  nature 
prevails  and  suppresses  or  silences  the  higher  nature, 
which  would  rebuke  and  reform  the  lower;  spiritual, 
if  this  higher  nature  prevails  in  the  conflict,  and  suc- 
ceeds in  subduing  the  impulses  of  the  lower,  and 
these  grow  weaker  and  less  urgent  until  their  power 
disappears,  and  they  are  suppressed. 

Carry  this  conception  upwards,  as  far  as  our 
limited  faculties  permit,  and  it  will  help  us  to 
understand  the  effect  of  our  Lord's  temptations  and 
victories.  It  will  help  us,  too,  to  understand  how 
He  spake  and  acted  differently  in  these  two  states. 
At  times,  when  that  which  was  only  natural  was 
urgent  and  prominent,  He  spake  as  a  suffering 
man,  and  of  the  Father  as  distinct  and  afar  from 
Him ;  when  the  conflict  had  ended  in  victory,  He 
spake  of  the  Father  as  one  with  Him.  At  one  time 
appearing  to  the  disciples  as  distraught  with  the 
agony  of  Gethsemane,  and  at  another  as  glorified 
with  the  glory  of  the  Father,  as  on  the  mount  of 
transfiguration.  These  conflicts  and  victories  were 
constant,  and  covered  the  whole  ground.  He 
cleansed  His  assumed  human  nature  perfectly  from 
defilement,  from  every  thing  belonging  to  it  which 
opposed  the  divine  within.    It  was  full  of  all  evil, 


262 


OUTLINES  OF  THE  PHILOSOPHY 


and  all  this  evil  He  expelled  ;  and  as  the  evil  passed 
away,  the  opposite  good,  divine  good,  took  its 
place.  He  brought  this  lower  nature  into  perfect 
harmony,  into  oneness,  with  the  divine  within.  The 
human  nature  became  glorified ;  without  ceasing  to 
be  human,  it  became  a  divine  nature.  He  was  at 
once  perfect  Man  and  perfect  God. 

THEREBY    WAS     PROVIDED    A    NEW     MEDIUM  FOE 
SAVING  INFLUENCE. 

In  this  divine-human  nature,  God  has  a  new  and 
nearer  access  to  us  in  our  human  nature.  He  always 
works  by  instruments  or  means,  and  we  can  see, 
dimly  if  not  clearly,  that,  excepting  by  instruments 
or  media  of  some  kind,  the  Infinite  could  not  reach 
and  act  upon  the  finite.  Many  are  the  instruments 
he  has  used  and  is  using,  —  as  many  as  the  things  He 
has  created  and  creates;  but  by  His  incarnation  and 
His  unition  of  His  assumed  humanity  with  His 
essential  divinity,  He  has  a  new  instrument  per- 
fectly adjusted  to  our  human  needs;  for  while  it 
is  divine  with  the  essential  Divinity,  it  is  human 
in  the  Divine  external.  The  nature  which  He 
assumed  is  our  nature,  and  the  proclivities  to  evil, 
which  in  that  nature  He  resisted  and  subdued, 
are  our  proclivities  to  evil.  If  we  would  resist  our 
own  proclivities  to  evil,  we  must  follow  His  example, 
and  resist  them  as  he  resisted  them.    There  is  no 


OF  THE  NEW  CIIURCH. 


263 


other  way.  And,  while  we  acknowledge  His  omni- 
science and  perfect  love,  we  may  think  that  in 
every  step  of  the  way,  —  in  every  effort,  every  pain, 
every  trial,  in  the  dark  hours  of  temptation,  in  the 
darker  hours  when  despair  is  drawing  near,  —  He  is 
with  us  in  His  divine-human  experience,  and  with 
His  divine-human  sympathy.  All  that,  too,  He  has 
known  ;  for  His  trials  and  His  sufferings  include  all 
trial,  and  all  suffering. 

In  all  our  conflicts  with  the  enemies  of  our  souls, 
it  is  He  who  fights  for  us  and  in  us,  even  as  He 
fought  against  those  same  enemies  when  He  stood 
on  earth,  l'y  His  victory  over  them  He  reduced 
them  to  order,  so  that  they  could  never  more  assail 
us  with  a  strength  He  could  not  enable  us  to 
resist,  as  of  ourselves  and  in  our  own  freedom. 
More  He  did  not  do.  He  did  not  take  from  us  the 
necessity  of  doing  our  part,  because  He  loved  us  too 
well  to  take  from  us  the  blessing  that  comes,  when 
we  do  our  part.  It  is  only  His  strength  that  fights 
the  battle,  but  He  gives  this  strength  to  us  to  be 
our  own,  if  we  are  willing  to  accept  it,  and  make  use 
of  it ;  for  we,  too,  must  fight  that  battle,  as  of  our- 
selves. We  are  fighting  for  life ;  we  must  conquer 
or  die  :  and  in  all  the  days  or  years  we  pass  in  this 
world  this  battle  is  going  on,  alihough  we  know  it 
not.  This  is  the  battle  between  right  and  wrong, 
between  truth  and  falsehood,  between  good  and 


264 


OUTLINES  OF  THE  PHILOSOPHY 


evil.  The  power  to  choose  comes  only  from  Him  ; 
but  He  gives  us  this  power,  and  our  choice  is  our 
own.  Over  us  His  infinite  goodness  is  watching, 
exactly  adapting  ail  the  circumstances  of  life  to  our 
spiritual  needs,  bringing  to  us  every  day  in  the  form 
of  that  day's  duty  the  means  by  which  we  may  ad- 
vance along  the  path  He  trod.  He  helps  us  always 
with  a  power  which  cannot  fail,  and  leads  us  always 
with  a  wisdom  which  cannot  mistake,  but  which 
we  are  often  utterly  incapable  of  comprehending. 
And  He  leaves  it  always  to  us,  to  choose  whether 
we  will  reject  His  mercies,  or  accept  them  in  the 
only  way  in  which  we  can  accept  them ;  and  that  is, 
by  doing  the  duty  of  each  day,  in  the  strength  He 
gives  us,  anil  with  the  acknowledgment  that  it  is 
His  strength,  given  to  us,  by  which  we  do  it. 

Mankind  has  reached  a  point  in  human  progress, 
at  which  it  is  given  us  to  know,  if  we  will,  that  we 
live  from  God,  constantly  and  in  the  highest  and 
most  absolute  sense;  that  we  depend  upon  Him  for 
life,  and  for  all  the  thought  and  feeling  and  power 
which  constitute  life,  instantly,  incessantly,  and  per- 
fectly; that  He  is  ever  doing  all  that  infinite  love 
can  prompt,  and  all  that  perfect  wisdom  can  discern, 
to  make  our  destiny  a  happy  one.  But  that,  never- 
theless, He  has  placed  our  destiny  in  our  own 
hands. 

Perhaps  ages  must  elapse  before  the  human  mind 


OF  THE  NEW  CHURCH. 


265 


can  be  so  for  cleansed  from  its  obstructions  and 
defilements,  that  this  central  truth  of  man's  own- 
hood  of  his  life,  which  perfectly  reconciles  the  omni- 
potence of  God  and  our  perfect  dependence  upon 
Him,  w  ith  our  perfect  freedom ;  which  reconciles 
His  omniscience  and  almightiness  with  the  neces- 
sity and  efficacy  of  our  Lord's  life  and  death  on 
earth, — before  this  truth  can  be  seen  with  entire 
fulness  and  clearness.  But  so  far  as  it  is  seen,  it 
stands  in  the  mind  as  indeed  a  central  truth.  From 
it  radiates  light  into  all  the  departments  of  thought 
which  concern  themselves  with  the  relations  of  God 
with  man,  or  with  the  laws  of  being  in  this  life  or  in 
the  other.  Resting  upon  it  we  may  have  doctrines 
on  all  these  subjects,  which  illuminate  the  sorrow,  the 
danger,  and  the  mystery  of  life.  Unspeakable  the 
hope  and  consolation,  the  trust  and  peace  they  ofFer 
when  pain  and  peril  press  upon  us  most  heavily. 
They  solve  hard  questions  of  duty,  and  fall  as  sun- 
shine upon  the  pathway  that  leads  to  heaven  and  to 
God. 

THE  GIVING  TO  MANKIND  FOR  EVERMORE  A  DEFI- 
NITE OBJECT  OF  INTELLIGENT  FAITH,  OF  WOR- 
SHIP, AND  OF  LOVE. 

Throughout  this  work  I  have  assumed  the  immor- 
tality of  man,  and  the  existence  of  God.  The  system 
of  Swedenborg  would  have  much  to  say,  if  these 


266  OUTLINES  OF  THE  PHILOSOPHY 


fundamental  truths  were  disputed.  But  they  are 
topics  by  themselves,  and  I  have  thought  it  best  not 
to  enter  upon  any  direct  investigation  of  them  in 
this  sketch.  One  reason  is,  that  I  suppose  them  to 
be  generally  and  almost  universally  believed  in  some 
form  or  other,  and  have  therefore  confined  myself 
to  some  attempts  to  rectify  and  improve  this  belief. 
But  they  who  hold  it  in  any  form  whatever  would 
probably  admit  that  a  correct  knowledge  of  God, 
and  just  views  of  His  nature  and  action,  if  it  were 
possible  to  attain  to  them,  would  have  a  vast 
importance,  not  only  in  this  life,  but  during  the 
whole  of  that  immortality.  The  religions  phil- 
osophy I  am  attempting  to  exhibit  goes  still  far- 
ther. It  asserts  that  the  whole  condition  of  every 
man  through  eternity  is  governed  and  determined 
by  Ids  relation,  or  the  relation  of  his  thoughts  and 
affections,  to  God.  We  are  told  by  our  Lord,  that 
the  first  and  greatest  commandment  is  to  love  God. 
Tliis,  like  every  commandment  in  the  Word,  is  not 
merely  a  positive  requirement,  but  it  is  a  revelation. 
It  discloses  to  us  the  truth,  that  our  love  to  God 
measures  our  capacity  of  happiness  ;  that  the  entire 
absence  of  this  love  implies  the  entire  absence  of 
that  capacity;  and  that  the  quality  of  that  love 
determines  the  quality  of  our  happiness.  Hence, 
from  the  very  beginning,  it  has  been  the  constant 
endeavor  of  Divine  Providence  to  give  to  men  this 


OP  THE  NEW  CIIURCn. 


267 


knowledge  and  this  love,  so  far  as  it  was  possible  for 
men  to  receive  them  in  freedom,  and  give  them  a 
cordial  welcome. 

AH  the  earlier  revelations,  however  they  began, 
ended  in  idolatry.  This  was  permitted,  because  even 
this  was  always  better  than  no  recognition  and  no 
worship  of  a  being  or  beings  above  men.  And  while 
in  many  instances  this  idolatry  ran  to  extremes 
which  were  awful  in  their  wickedness,  we  have  also 
much  reason  to  believe  that  through  them  a  light 
shone  upon  many  minds,  which  suggested,  some- 
times to  the  intellect,  perhaps  oftener  to  the  heart, 
a  belief  in  and  a  love  for  a  Supreme,  Almighty 
Father. 

Through  many  fluctuations,  fir  more  than  history 
takes  note  of,  there  was  on  the  whole  a  gain  or 
enlargement  of  the  human  capacity  for  truth  and 
goodness,  even  from  the  first  existence  of  mankind, 
when  they  lived  only  as  animals  live.  These  fluct- 
uations were  inevitable.  Every  revelation  of  truth 
became  dim,  and  every  church  founded  upon  these 
revelations  ran  through  its  course  of  morning,  noon, 
and  night.  For  every  revelation,  like  every  spir- 
itual gift  of  God,  was  given  to  and  submitted  to 
man's  freedom.  We  may  liken  the  whole  course  of 
Divine  Providence  to  the  advancing  and  retreating 
waves  of  a  rising  tide ;  or,  better,  to  the  tide  that 
rises  and  falls  back,  but  is  ever  slowly  but  surely 


268  OUTLINES  OF  THE  PHILOSOPHY 


gaining  on  the  shore,  on  which  it  seems  to  break 
ineffectually.  So  the  influence  of  truth  and  of  good 
has  been  slowly  but  surely  gaining  upon  the  in- 
durated self-love,  the  natural  proprium  of  mankind. 
And,  as  they  gained,  new  and  larger  gifts,  making 
Btill  greater  gains  possible,  could  be  and  therefore 
were  given  to  mankind. 

A  step  of  vast  importance  was  taken,  when  a 
written  word  was  given.  But  a  further  step  of  infi- 
nitely greater  moment  was  taken,  when  our  Lord 
came  upon  earth.  And  then  the  Gospels  were 
written,  containing  His  words  and  acts.  Then  the 
Apocalypse  was  written,  containing  little  literal 
truth,  but  in  its  spiritual  meaning  disclosing  the 
spiritual  history  of  Christianity,  —  thus  complet- 
ing the  Word  of  God.  Nothing  more  remained 
but  that  second  coming  of  the  Lord,  His  coming 
in  the  Spirit,  which  was  distinctly  intimated  in 
the  Gospels,  and  of  which  the  Apocalypse  of  St. 
John  is,  in  its  spiritual  sense,  a  perfectly  definite 
prophecy. 

Our  Lord  was  a  man ;  certainly  He  was  a  man. 
But  there  was  that  in  His  words  and  works  which 
distinctly  indicated  that  He  was  a  divine  person  ; 
and  when  one  of  His  disciples  called  Him,  ''My 
Lord  and  my  God,"  He  accepted  this  address. 
During  the  first  centuries,  He  was  worshipped  as 
divine  by  all ;  for  those  most  earnest  to  find  in  the 


OF  THE  NEW  CHURCII. 


209 


early  centuries  a  denial  of  His  divinity  have  wholly 
failed.  lie  was  regarded  as  a  manifestation  of  the 
Father,  as  Himself  divine  ;  and  was  not  unfrequently 
called  or  spoken  of  as  God.  At  first,  there  was 
little  effort  to  determine  His  relation  to  the  Father, 
beyond  the  accepted  phrase,  "  Son  of  God."  But  at 
length,  some  three  centuries  after  His  death,  these 
inquiries  took  definite  shape;  and  then  the  contro- 
versy between  Arius  and  Athanasius  arose.  At  the 
Council  of  Nice,  in  the  year  325,  it  was  determined 
in  favor  of  Athanasius;  and  what  was  called  the 
heresy  of  Arius  was  condemned.  The  essence  of 
that  heresy  was,  that  Jesus  Christ  was  a  created 
person,  whom  God  the  Father  called  into  being; 
and  Arians  and  Semi-Arians  gave  unto  Him,  in 
various  forms,  all  the  glory  and  exaltation  that  were 
compatible  with  His  distinctness  from  and  subor- 
dination to  the  Father.  This  heresy,  subdued  with 
much  difficulty,  retained  sufficient  power  in  the 
church  to  be  very  troublesome  for  some  ages,  and 
has  never  been  eradicated. 

The  Nicene  Council  decided  that  the  Father,  the 
Son,  and  the  Holy  Ghost  were  of  the  same  essence ; 
the  Arians  contending  that  they  were  of  like  essence. 
The  dominant  or  orthodox  party  contended  that 
while  they  were  One,  they  were  also  Three.  But 
three  what?  It  is  impossible  that  this  question  must 
not  have  greatly  exercised  the  minds  of  thinking 


270 


OUTLINES  OF  THE  PHILOSOPHY 


men.  Among  the  most  noticeable  things  in  church 
history  is  the  indistinctness,  the  delay,  not  to  say 
the  reluctance,  with  which  the  church  answered 
this  question.  I  must  be  very  brief  in  noticing  this 
answer,  and  perhaps  cannot  do  better  than  to  refer 
for  illustration  to  the  three  creeds,  —  the  Apostles', 
the  Nicean,  and  the  Athanasian. 

Of  the  first  the  origin  is  unknown  ;  but  it  is  cer- 
tainly of  extreme  antiquity,  and  settled  down  into 
its  present  form  in  less  than  two  centuries  after  our 
Lord's  birth.  It  is  not  so  much  a  creed  of  opinions 
or  beliefs,  as  an  assertion  of  facts ;  but  of  such  facts 
as  they  who  framed  it  supposed  all  Christians  should 
and  would  admit.  Very  possibly  it  was  soon  after 
its  general  adoption  used  as  a  test-creed,  as  setting 
forth  what  it  was  on  the  one  hand  necessary,  and  on 
the  other  hand  sufficient,  for  a  Christian  to  believe  in 
order  to  entitle  him  to  that  name.  As  to  the  point 
under  consideration,  it  says  nothing  about  our  Lord 
except  by  stating  the  facts  narrated  in  the  Gospels, 
and  nothing  concerning  His  nature  or  His  relation 
to  the  Father  beyond  calling  Him  "  His  only  begot- 
ten Son." 

Then  came  the  Nicean  creed ;  agreed  upon  at 
that  council  only  after  long,  and  earnest,  and  furious 
debate,  and,  perhaps,  the  coercive  authority  of  the 
Emperor.  In  this  creed,  description  and  epithets 
are  used  without  stint  to  mark  with  reprobation  the 


OF  TIIE  NEW  CUURCn. 


271 


heresy  of  Al  ius.  It  calls  our  Lord,  "  God  of  God, 
Light  of  Light,  very  God  of  very  God,  begotten,  not 
made,  being  of  one  substance  with  the  Father." 
But  they  do  not  go  further  and  say  what  the  Father, 
the  Son,  and  the  Holy  Spirit  are  in  respect  to  each 
other.  And  then  came  the  Athanasian  creed ; 
formed,  probably,  a  century  or  two  after  Athanasius, 
and  called  by  his  name,  because  it  was  intended 
and  believed  to  express  his  views.  However,  when- 
ever, or  by  whomsoever  composed,  it  gradually 
worked  its  way  into  general  acceptance;  and  for 
more  than  a  thousand  years,  and  until  recently,  has 
been  the  authoritative  symbol  or  creed  of  Catholic, 
Greek,  and  Protestant,  and  indeed  of  Christendom, 
with  the  exception  of  those  who  have  strayed  wholly 
away  from  the  old  paths.  This  creed  is  as  definite 
as  words  can  make  it,  and  labors  after  words  to 
make  it  perfectly  definite.  The  sum  of  the  whole 
matter  is,  that  there  are  three  Persons  and  one 
God ;  "  for  there  is  one  person  of  the  Father, 
another  of  the  Son,  and  another  of  the  Holy  Ghost ; 
but  the  Godhead  of  the  Father,  of  the  Son,  and  of 
the  Holy  Ghost  is  all  one ;  the  glory  equal,  the 
majesty  coeternal." 

I  do  not  pause  to  consider  the  Greek  "  hypostatis," 
or  prosopon,"  or  the  etymological  and  original 
meaning  of  Person.  That  which  is  certain  about 
the  matter  is,  that  Christendom,  as  a  general  thing, 


272 


OUTLINES  OF  THE  PHILOSOPHY 


settled  down  into  the  worship  of  three  persons  who 
formed  one  God.  They  were  understood  to  be 
distinct  individualities,  so  distinct  as  to  have  dif- 
ferent characteristics  and  functions,  and  enter  into 
arrangements  with  each  other  founded  upon  these 
characteristics  and  the  different  work  they  did. 
This  is  made  certain  by  the  vicarious  atonement,  or 
the  scheme  of  salvation  which  was  founded  upon 
and  indissolubly  connected  with  this  distinctness  of 
persons.  For  this  scheme  or  system  was,  that  the 
First  person  of  the  Trinity  accepted  the  self-sacrifice 
of  the  Second  person  as  atoning  for  the  sin  of  the 
sinner,  and  satisfying  the  requirement  of  the  First 
person's  justice ;  whereby  the  Third  person  became 
able  to  do  for  the  sinner  the  work  of  regeneration 
and  salvation.  It  would  seem  difficult,  not  to  say  im- 
possible, to  hold  this  system  in  substance  and  reality, 
and  not  to  look  upon  these  three  persons  as  sepa- 
rate from  each  other,  as  much  as  three  men  are ;  and 
any  dimness  or  uncertainty  about  this  distinct  sepa- 
ration must  make  the  belief  of  this  scheme  of  salva- 
tion proportionally  dim  and  indistinct;  and  if  this 
distinct  separation  were  wholly  lost,  then  all  belief  in 
this  scheme  must  be  wholly  lost  from  thought,  what- 
ever words  might  continue  to  be  used.  x\.  few 
words  concerning  the  history  of  this  doctrine  may 
illustrate  our  meaning. 

We  have  a  right  to  say  of  Augustine,  Bishop  of 


OF  THE  NEW  CHURCII. 


273 


Hippo,  that  he  was  a  great  and  good  man,  if  any 
evidence  can  authorize  us  to  attach  these  words  to 
any  person.  And  yet,  to  him  more  than  to  any 
other,  the  Christian  Church  owes  its  system  of  elec- 
tion, predestination,  and  salvation  by  faith  alone. 
Of  course  it  is  always  said  by  those  who  hold  this 
system,  that  its  foundations  are  to  be  found  in  the 
epistles  of  Paul.  There,  undoubtedly,  Augustine 
did  find  these  foundations ;  but  it  was  his  great 
logical  power  which  built  upon  them  the  fabric  that 
has  lasted  to  our  own  time. 

His  early  life  was,  perhaps,  dissolute.  But  the 
instruction  of  his  admirable  mother,  Monica,  who 
was  a  most  devout  Christian,  at  length  bore  fruit. 
While  still  a  young  man  he  determined  to  change 
his  life.  At  first  he  sought  help  and  guidance  in 
philosophy  ;  but  he  soon  saw  or  felt  its  insufficiency, 
and,  turning  to  religion,  he  became  a  Manichean. 
To  that  doctrine  of  two  sovereigns  of  the  world,  one 
good  and  the  other  evil,  he  was  impelled  by  the  pro- 
found conviction  of  his  own  sinfulness.  After  a 
few  years  he  renounced  it,  and  became  an  orthodox 
Christian.  Still  the  conviction  of  his  sinful  nature 
haunted  him,  and  the  business  of  his  intellectual  life 
was  to  account  for  this.  He  thought  the  accepted 
doctrines  of  the  church,  especially  as  expounded  by 
St.  Paul,  enabled  him  to  do  so ;  for  he  understood 
from  them  that  Adam  by  his  disobedience, —  by  doing 
18 


274 


OUTLINES  OP  THE  PHILOSOPHY 


his  own  will  instead  of  the  will  of  God,  which  is  at 
once  the  root  and  the  sum  and  substance  of  all  evil,  — 
fixed  upon  his  own  nature  the  stain  of  rebellion,  and 
imparted  that  nature  to  his  children,  whereby  they 
are  irresistibly  inclined  to  evil ;  that  is,  to  the  love 
of  self  rather  than  the  love  of  God.  By  this  taint 
all  men  became  sinful,  and  all  merit  from  the  perfect 
justice  of  God  the  punishment  of  damnation.  They 
could  be  saved  only  by  the  self-sacrifice  of  the  only- 
begotten  Son  of  God,  who  thereby  atoned  for  their 
sins ;  and  the  benefit  of  this  atonement  fell  on  those 
who  had  been  elected  as  its  recipients,  and  predes- 
tined to  salvation.  At  first,  and  for  some  years,  he 
held  only  to  conditional  predestination ;  that  is,  to 
predestination  founded  upon  foreknowledge.  The 
Omniscient  could  not  but  foreknow  who  would 
accept  the  grace  offered  to  all,  and  them  lie  would 
predestinate  to  salvation.  But  in  his  later  years  he 
abandoned  all  condition,  and  maintained  the  doc- 
trine of  absolute  predestination,  with  no  reference 
to  the  individual  man.  In  those  days  this  doctrine 
was,  and  ever  since  has  been,  opposed  by  those  who 
saw  in  it  the  great  danger  of  telling  men  that  con- 
duct could  have  no  influence  upon  destiny  ;  and  in 
Augustine's  day  this  opposition  was  the  more  urgent, 
because  his  doctrine  had  impelled  some  to  avowed 
Antiooraianism  (or  the  worthlessnesa  of  obedience  to 
law),  and  to  the  misconduct  which  would  flow  there- 


OF  THE  NEW  CHURCH. 


275 


from.  Nevertheless,  his  great  influence  established 
this  as  the  doctrine  of  the  church.  In  succeeding 
ages,  this  doctrine  came  sometimes  into  controversy, 
and  sometimes  faded  out  of  notice.  Later,  in  the 
centuries  immediately  preceding  Luther,  it  yielded 
practically  to  a  view  of  the  efficacy  of  works,  which 
was  carried  to  an  extreme. 

Then  came  Luther.  Partly  from  constitutional 
tendency,  more  from  his  needing  it  as  a  weapon 
against  the  papacy,  he  took  up  Augustine's  whole 
system,  dwelling  especially  upon  salvation  by  faith 
alone.  I  have  read  a  quotation  from  one  of  his  ser- 
mons, in  which  he  says  that  good  works  can  have 
nothing  to  do  in  causing  regeneration,  because  before 
regeneration  our  works  cannot  be  good,  and  after 
regeneration  they  cannot  cause  what  has  been  al- 
ready effected.  He  and  his  disciples  —  the  kind  and 
gentle  Melancthon  especially  —  preached  and  pressed 
this  doctrine  unreservedly ;  and,  as  one  of  its  almost 
inevitable  consequences,  Antinomianism,  or  dis- 
regard of  the  law,  broke  forth  with  fury,  and  did 
vast  mischief. 

It  is,  however,  to  Calvin  more  than  to  any  or  all 
others,  that  the  prevalence  of  the  doctrine  of  salva- 
tion by  faith  alone  among  Protestants  is  due.  He 
rested  this  doctrine  upon  the  atonement  by  vicarious 
punishment,  and  that  upon  the  doctrine  of  three 
persons  in  one  God.    With  his  powerful  logic  he 


276 


OUTLINES  OF  THE  PHILOSOPHY 


bound  together  with  such  consistency  and  coherence 
these  elements  of  his  system,  that  it  has  resisted 
all  assault  until  recently.  Now,  while  it  has  caused 
some  to  be  unbelievers  in  any  religion,  and  has  led 
more  to  construct  a  religion  which  did  not  require 
the  divinity  of  Jesus  Christ,  it  has  exhibited  its 
inherent  weakness  more  clearly  by  its  universal 
decay.  There  are  still  a  few  who  from  time  to  time 
preach  or  puhlish  some  assertion  of  old  Orthodoxy 
in  its  hardest  form,  as  if  to  show  that  it  was 
not  quite  dead  yet.  Nor  is  it;  for  to  many  it  is 
all  the  religion  they  have,  and  any  obscurity  or 
weakening  of  the  system  in  their  minds,  or  of  its 
foundation  (the  tripersonality  of  the  Godhead),  is 
an  obscurity  and  a  weakening  of  their  religion. 

The  strongest  minds,  —  profoundly  impressed  with 
the  necessity  of  upholding  the  doctrine  of  an  atone- 
ment by  vicarious  suffering,  on  the  one  hand,  and  of 
maintaining  the  unity  of  God  on  the  other,  —  have 
expended  all  their  strength  in  the  endeavor  to 
reconcile  a  trinity  of  persons  with  a  unity  of  person. 
But  in  vain,  because  reason  is  incapable  of  the 
thought.  Some  have  said  it  is  not  a  truth  for 
reason,  because  we  cannot  understand  it ;  but  that 
it  is  a  truth  for  faith,  because  we  can  believe  it. 
But  this  is  a  mere  misuse  of  the  word  "belief." 
If  a  scholar  whom  we  trusted  read  to  us  some 
Arabic  words  of  which  we  knew  not  the  mean- 


OF  THE  NEW  CHURCH. 


277 


ing,  and  told  us  they  expressed  a  truth,  we  might 
learn  the  sounds  and  repeat  them  as  a  formula, 
and  insist  that  they  were  true.  But  this  would  be 
a  belief  of  the  man  who  told  us,  and  in  no  sense 
a  belief  of  the  wholly  unknown  ideas  which  the 
words  express.  So,  if  our  religious  teachers  assure 
us  that  God  is  one  person,  but  is  also  three  per- 
sons, we  may  say  it  is  so ;  but  we  attach  no  mean- 
ing to  the  words,  nor  is  there  any  meaning  in  our 
faith;  for  the  human  mind  is  wholly  unable  to 
attach  a  meaning  to  such  words. 

Those  who  hold  this  doctrine  as  an  article  of 
faith  may  be  divided  into  three  classes :  First,  those 
who  hold  it  only  in  words,  and  do  not  think  about 
it  at  all.  Then,  those  who  profess  the  doctrine,  but 
forget  the  tripersonality,  and  believe  in  one  God. 
Tlien,  those  who,  clinging  to  the  tripersonality,  be- 
lieve in  three  Gods.  It  would  seem  to  be  impossible 
to  believe  actually  in  three  persons  and  one  God,  be- 
cause this  is  unthinkable.  The  old  maxim,  "  Credo 
quia  impossibile  est,"  —  "I  believe  because  it  is  im- 
possible,"—  was  used  to  mark  the  distinction  be- 
tween a  religious  faith  and  a  merely  rational  faith. 
Now  none  would  avow  it,  and  all  would  agree  that 
it  was  ludicrously  absurd.  And  yet  it  would  express 
accurately  the  condition  of  that  mind  which  really 
believed  that  there  were  three  persons,  each  one  of 


278 


OUTLINES  OF  THE  PHILOSOPHY 


whom  was  God,  and  that,  nevertheless,  there  was 
hut  one  God. 

It  is  to  this  condition  of  the  Christian  mind,  that 
the  New-Church  comes  to  give  for  evermore  a  defi- 
nite object  of  religious  Faith,  of  Worship,  and  of 
Love.  This  object  is  our  Lord  and  Saviour  Jesus 
Christ;  in  whose  person  is  a  Trinity  analogous  to 
that  in  every  man.  For  in  every  man  there  is  Love 
or  affection,  wiiieh  is  the  motive  power  of  every  act; 
Thought,  which  is  produced  from  love  or  affection, 
and  is  the  instrument  by  means  of  which  the  affection 
or  desire  acts ;  and  Action,  or  operation,  wrought  by 
the  love  through  the  thought.  And  in  these  we 
have,  by  as  close  an  analogy  as  can  exist  between  the 
infinite  and  the  finite,  what  is  meant  by  Jehovah 
the  Father,  His  only-begotten  Son,  and  the  Holy 
Spirit.  When  we  address  a  man,  and  ask  of  him  a 
favor,  we  do  not  address  his  affections  alone,  nor  his 
thoughts  alone,  nor  his  action  alone;  but  we  ad- 
dress the  whole  man.  Precisely  so  should  we 
address  in  thought,  in  faith,  in  prayer,  and  in  love, 
our  Lord  and  Saviour  Jesus  Christ.  He  is  Jehovah 
in  His  divine  humanity.  He  is  the  Holy  Spirit  in 
His  divine  providence.  He  is  our  Lord  and  our 
God.  Will,  understanding,  and  action  are  as  dis- 
tinct in  God  as  they  are  in  man,  and  are  distinct  in 
man  because  they  are  distinct  in  God ;  and  they  are 


OF  THE  NEW  CHURCH. 


279 


no  more  three  persons  in  God  than  they  are  three 
persons  in  man. 

Without  recognizing  the  likeness  between  God 
and  man,  as  has  been  repeatedly  said,  it  will  be  im- 
possible to  have  any  idea  whatever  of  God.  From 
very  early  in  the  history  of  thought  on  this  subject, 
—  at  least  in  the  early  Hindu  and  Greek  religious 
philosophies,  —  there  were  those  who  urgently  and 
eloquently  maintained  the  doctrine  of  one  God,  the 
All-father,  the  Infinite,  Absolute,  and  Impersonal; 
towards  whom  or  which,  in  their  view,  all  the 
many  and  diversified  forms  of  popular  religion 
pointed.  Of  late  years  this  doctrine  seems  to  be 
revived;  for  there  are  those  who  think  they  are 
giving  clearness  and  accuracy  to  their  religious 
ideas  by  going  back,  not  to  the  early  name,  but  to 
this  early  doctrine.  That  God  should  be  a  person 
they  hold  to  be  an  absurdity,  and  almost  a  contra- 
diction in  terms.  lie  must  be  infinite,  and  therefore 
without  limitation  or  definition;  and  therefore  with- 
out personality.  But  it  should  be  obvious,  for  it  is 
certain,  and  by  some  of  the  strongest  thinkers  who 
hold  this  view  it  is  admitted,  that  of  such  a  Being 
it  is  necessarily  impossible  to  form  any  idea  or  con- 
ception. Such  an  idea  of  God  may  be  held  in  words, 
but  not  in  mind ;  it  may  be  said,  but  it  can  not 
be  thought;  for  if  this  infinitude  makes  personality 
impossible,  it  necessarily  makes  all  idea  or  concep- 


280  OUTLINES  OF  TIIE  PHILOSOPHY 


tion  impossible.  The  whole  effect  upon  the  mind  of 
such  a  view  must  be  negative.  It  leads  to  the  denial 
of  every  form  of  doctrine  which  implies  personality, 
but  it  substitutes  nothing  in  its  place.  With  some 
it  may  lead  to  the  deification  of  Nature,  or  to  some 
form  of  Pantheism ;  but  these,  whatever  words  may 
be  used,  are  but  ways  of  denying  that  there  is  any 
God.  For  the  human  mind  is  such,  that,  to  extin- 
guish all  idea  of  a  God  possessing  the  incidents  of 
personality,  is  to  exclude  all  idea  of  God.  A  relig- 
ious sense,  which  is  satisfied  with  such  a  God,  must 
be  satisfied  with  a  God  whom  it  can  not  love,  nor 
worship,  nor  think  of  definitely.  Far  more  might 
be  said  of  the  inexpressible  mistake  of  attempting 
to  believe  in  an  impersonal  God.  But  it  would  all 
end  in  this,  —  that  an  impersonal  God  is  a  word 
only,  and  not  a  thought. 

It  is  to  guard  against  this  peril,  and  lift  men  out 
of  this  utter  darkness,  that  in  all  ages  Divine  Prov- 
idence has  permitted  them  to  find  personal  objects 
of  worship  in  the  many  forms  of  heathenism;  for 
even  these  might  train  the  good  among  them  into 
the  possibility  of  receiving  more  and  higher  truth 
in  their  subsequent  state  of  being.  The  Jews  were 
taught  that  there  was  but  one  God,  and  that  he  was 
a  spirit.  But  they  always  regarded  Him  as  a  per- 
sonal Being  of  unlimited  power,  who  bad  chosen 
their  race  as  the  object  of  His  especial  favor. 


OF  THE  NEW  CIITJRCn. 


281 


Our  Lord  came  ;  and  He  disclosed  His  divinity  suf- 
ficiently to  lead  to  faith  in  Him,  and  to  love  and  wor- 
ship of  Him.  And  in  all  subsequent  ages,  through 
all  the  clouds  which  have  gathered  about  His  revela- 
tion of  Himself,  and  all  distortions  of  the  truth,  He 
has  lifted  towards  Himself  the  thoughts  and  the 
hearts  of  all  who  have  not  chosen  to  grovel  upon 
the  earth. 

He  has  come  again.  He  has  come  in  the  spirit, 
and  has  given  to  mankind  the  revelation  which  lay 
within  the  former  revelation  as  the  soul  within  the 
body.  He  has  come  to  satisfy,  fully  and  for  ever, 
the  requirement  of  human  nature  for  a  Divine  Man, 
who  may  be  the  object  of  love  and  worship  without 
limit.  He  has  come  not  merely  to  satisfy  this 
requirement,  but  to  show  that  it  springs  from  the 
very  nature  of  God  Himself,  and  of  man,  and  of 
the  relation  of  man  to  God.  "We  may  know  now, 
what  has  always  been  known  by  those  who  could 
profit  by  the  knowledge,  that  it  was  impossible  to 
form  any  idea  of  Him,  excepting  through  the  ideas 
of  human  nature  which  we  derive  from  self-conscious- 
ness. But  we  may  also  know  now,  that  in  this  way 
we  can  form  an  idea  of  Him,  founded  upon  His  true 
nature  and  the  actual  working  of  His  Providence ; 
which  idea,  however  imperfect  and  inadequate,  may, 
as  far  as  it  goes,  be  just,  and  be  capable  of  unending 
increase  in  its  development  and  its  truth.    He  has 


282  OUTLINES  OF  THE  PHILOSOPHY 


come  to  teach  us  that  as  all  things  exist  from  Him, 
so  all  our  life  is  from  Him,  and  is  His  life  given  to  us 
to  be  our  own;  that  our  humanity  is  the  effect  and 
the  image  of  His  humanity,  our  personality  the 
effect  and  image  of  His  personality  ;  and  that  we 
are  men  because  He  is  perfect  man. 


OF  THE  NEW  CHURCH. 


283 


CHAPTER  XIV. 

CONCLUSION. 

In  this  last  chapter,  I  propose  to  touch  upon  some 
of  those  topics  which  have  not  yet  been  considered, 
but  of  which  some  notice  seems  necessary  even  to 
the  sketch  I  am  endeavoring  to  make. 

OF  MARRIAGE. 

This  topic,  from  the  place  it  holds  in  the  philoso- 
phy of  the  New-Church,  might  seem  to  merit  a 
chapter  to  itself.  Nothing  more,  however,  will  be 
attempted,  than  a  brief  statement  of  the  peculiar 
views  held  concerning  this  subject. 

In  the  faith  of  the  New-Church,  marriage  is  con- 
nected with  the  order  of  the  whole  universe,  from 
the  bottom  to  the  summit.  In  all  ages,  a  kind  of 
duality,  answering  somewhat  to  that  of  the  sexes, 
has  been  recognized  as  everywhere  existing.  Mod- 
ern science  has  proved  that  this  distinction  of  sexes, 
and  the  propagation  of  life  by  their  conjunction, 
exists  throughout  the  vegetable  kingdom  as  much 
as  in  the  animal  kingdom.    Elsewhere  are  traces  of 


284  OUTLINES  OF  THE  PHILOSOPHY 


the  same  principle,  not  so  obvious  or  so  certain,  but 
which  many  writers  have  referred  to,  in  many  ways. 
All  of  this,  whatever  be  its  form  or  its  manifestation, 
refers  to  the  primary  and  essential  duality  between 
the  Divine  love  and  the  Divine  wisdom.  This  du- 
ality is  perfect,  and  their  union  into  oneness  is  per- 
fect. They  are,  to  translate  Swedenborg's  phrase, 
"distinctly  one;"  that  is,  distinct  and  yet  one.  In 
mankind,  these  two  divine  elements  come  down  into 
the  human  will  and  the  human  understanding,  which 
are  formed  for  their  reception.  Below  the  spirit  of 
man,  these  divine  elements  come  forth  into  the 
human  form,  and  cause  the  distinction  of  the  sexes. 
Farther  down  and  outside  of  man,  they  cause  a  dis- 
tinction of  the  sexes  in  the  animal  and  vegetable 
kingdom.  Still  farther  down,  in  the  world  of  dead 
matter,  they  cause  the  innumerable  correspondences 
which  make  this  dead  world  representative,  in  this 
respect,  of  the  world  of  life. 

In  man,  this  correspondence  is  necessarily  higher 
than  in  the  world  outside  of  him,  for  the  whole  of 
that  world  is  lower  than  he  is.  Of  the  two  sexes, 
the  correspondence  changes  somewhat  with  the 
change  in  the  state  of  the  individuals.  Generally, 
however,  the  intellectual  prevails  in  man,  and  the 
affectional  in  woman. 

In  God  these  two  elements  are  perfectly  united, — 
are  one.    It  has  been  already  said  that  it  is  the  con- 


OP  TIIE  NEAV  CHURCH. 


285 


6tant  effort  of  Providence  to  make  the  will  and  the 
understanding  in  nun  united  into  oneness;  for  then, 
what  the  understanding  sees  as  true  the  will  loves 
as  good,  and  there  is  the  joy  of  peace  in  the  whole 
man.  The  chief  instrument  to  this  end,  and  the 
most  prominent  example  of  the  influence  of  this 
effort,  is  a  marriage  between  two  who  may  become 
one,  by  the  union  of  the  will  and  the  understanding. 
The  husband  representing  the  understanding,  and 
the  wife  representing  the  will,  they  two  become  one, 
when  they  are  perfectly  adapted  to  each  other,  ami 
bound  together  by  mutual  love;  they  are  a  one 
formed  of  two  whom  God  has  joined  together. 
Then  the  husband  draws  for  every  thought  warmth 
and  vitality  from  the  wife,  and  every  affection  of 
her  heart  draws  truth,  enlightenment,  and  guidance 
from  the  wisdom  of  the  husband. 

The  distinction  between  the  sexes  is  not  bodily 
only ;  it  is  primarily  spiritual,  and  exists  in  the 
body  only  by  derivation  from  the  spirit.  It  is  com- 
plete in  the  body  ;  for  no  smallest  part  in  a  mascu- 
line body  is  precisely  the  same  with  the  answering 
part  in  the  feminine  body.  The  distinction  is  also 
perfect  in  the  spirit.  Nothing  in  the  soul,  or  in  the 
thought,  or  affection,  or  motive,  or  action,  of  the  one 
is  precisely  the  same  with  any  thing  in  the  other. 
Therefore  this  distinction  survives  the  death  of  the 
body.    It  is  as  perfect  in  the  spiritual  world  as  it 


286  OTJTLIXES  OF  THE  PHILOSOPHY 


was  in  the  natural  world.  The  two  who  have  made 
each  other  happy,  and  who  have  helped  each  other 
while  here  to  advance  hand  in  hand  along  the  way 
of  life,  were,  while  bound  by  the  ties  of  a  natural 
marriage,  united  in  a  spiritual  marriage  even  in  this 
world  ;  and  this  marriage,  so  far  from  being  weak- 
ened by  the  death  of  the  body,  rises  as  they  rise, 
and  is  for  ever  the  means  of  their  ascent,  and  grows 
in  strength  and  in  happiness  with  every  step  of  their 
ascent. 

And  they,  too,  who  have  not  known  on  earth  the 
happiness  of  such  a  marriage,  because  the  wisdom 
of  their  Father  saw  that  it  was  not  well  for  them  to 
find  it  here,  if  they  choose  good  rather  than  evil, 
and  by  that  choice  become  angels,  will  be  sure  to 
find  it  in  heaven,  and  to  find  in  it  a  large  part  of 
all  that  heaven  can  give  them. 

Hence,  in  the  view  of  the  New-Church,  marriage 
stands  invested,  not  with  an  importance  merely,  hut 
with  a  sanctity,  that  it  can  not  know  elsewhere. 
The  best  influences  of  heaven  have  formed  it,  and 
bless  it ;  and  through  it  descend  to  earth  and  find 
a  home  in  human  hearts. 

Hence,  too,  all  that  is  hostile  to,  or  inconsistent 
with,  the  holiness  and  purity  of  marriage,  —  all  un- 
ehastity,  infidelity,  impurity,  and  lust,  in  thought,  or 
word,  or  act,  —  are  seen  in  the  new  light  now  dawn- 
ing, to  come  direct  from  hell,  and  to  be  the  surest 


OF  THE  NEW  CnURCH. 


287 


means  of  dragging  clown  their  victims  to  the  dark 
abodes  from  which  they  spring. 

Only  when  the  true  nature  of  the  marriage  rela- 
tion and  its  origin  in  the  Divine  nature  itself  are 
understood,  can  we  form  a  just  conception  of  the 
truth,  that  whatever  is  hostile  to  this  relation  pol- 
lutes the  source  of  all  good,  and  threatens  the 
destruction  of  all  happiness.  The  Scriptures  bear 
testimony  to  this  truth  in  the  very  peculiar  phrase- 
ology often  recurring  in  the  prophetical  writings, 
which  is  quite  unintelligible  without  the  aid  of  this 
truth.  For  in  the  most  terrible  denunciations  of  the 
prophets,  the  charge  of  adultery  and  fornication  is 
constantly  brought  upon  churches  and  races,  and  so 
applied  that  a  literal  understanding  of  it  is  impossible; 
as  in  Jeremiah  iii.,  8,  9,  it  is  said,  that  "backsliding 
Israel "  and  "  her  treacherous  sister  Judah  "  "  com- 
mitted adultery  with  stocks  and  stones."  And  in 
Isaiah  xxiii.,  18,  it  is  said  that,  "Tyre  shall  commit 
fornication  with  all  the  kingdoms  of  the  world  upon 
the  face  of  the  earth."  In  all  the  many  texts  of  this 
kind,  these  sins  are  used  to  express  the  direst  per- 
version and  corruption  of  all  that  is  good,  and  the 
falsification  of  all  that  is  true;  and  thus  the  consum- 
mation of  all  evil. 


288  OUTLINES  OF  THE  PHILOSOPHY 


OF  THOUGHT. 

What  is  Thought?  And  here,  as  so  often  else- 
where, I  must  go  back  to  the  central  truth,  that  all 
our  life  is  derived  from  God,  —  is  His  life  given  to 
us  to  be  our  own.  His  being  consists  of  that  which 
when  received  by  our  will  —  which  is  formed  for  its 
reception  —  constitutes  love  and  affection  of  every 
kind ;  and  of  that  which  when  received  by  our 
understanding  —  which  is  formed  for  its  reception 
—  constitutes  thought,  or  rather  the  capacity  of 
thought;  for  thought  exists  only  when  the  under- 
standing becomes  active.  The  activity  of  the  un- 
derstanding is  thought.  For  our  understanding  is 
formed  first,  to  receive  life  from  the  Divine  wis- 
dom ;  and  then,  by  its  own  action,  to  manifest  this 
life  in  all  the  forms  and  varieties  of  thought.  Our 
thoughts  are  not  the  thoughts  of  God  in  us  ;  for  they 
are  our  own  thoughts,  caused  by  the  action  of  our 
own  minds,  by  virtue  of  the  life  which  is  given  to 
us  to  be  our  own. 

Animals  think ;  but  men  have  far  higher  and 
wider  capacities  of  thought.  There  have  been  end- 
less discussions  of  the  question,  What  constitutes 
the  difference  between  human  thought  and  animal 
thought?  Some,  who  have  looked  only  or  mainly 
at  the  enormous  difference  between  them,  have 
come  to  the  conclusion  that  animals  are  little  or 


OF  THE  NEW  CHURCH. 


289 


nothing  more  than  self-acting  machines,  without 
thought  or  even  sensation.  Others,  who  have  looked 
only  or  mainly  at  the  great  similitude  between  ani- 
mal and  human  thought,  have  concluded  that  they 
are  much  the  same  in  kind,  differing  only  in  degree. 

Our  first  answer  to  the  question,  —  What  consti- 
tutes the  difference  between  men  and  animals?  —  is 
this.  We  have  heretofore  spoken  of  the  internal 
man  and  the  external  man,  or  of  man's  internal 
nature  and  his  external  nature.  Animals  have  no 
internal  nature.  The  human  external  is  like  the 
animal  external  in  kind,  though  larger  and  fuller  in 
measure.  But  a  man  is  essentially  more  than  an 
animal,  because  he  has  also  an  internal  nature. 
Animals  are  not  immortal.  Their  life  begins  and 
ends  on  earth  ;  and  their  whole  nature  is  adapted 
to  life  on  earth.  Man  is  immortal,  and  lives  here  to 
prepare  for  a  life  which  begins  when  this  life  ends. 
Besides  an  external,  which  with  him  as  with  animals 
is  adapted  to  life  on  earth,  he  has  also  an  internal ; 
whence  he  has  the  power  while  living  here,  to  take 
thought  for  an  eternal  morrow,  and  to  prepare 
for  living  hereafter.  A  man  who  makes  no  use  of 
his  internal,  but  suffers  it  to  grow  torpid  and  wholly 
inactive,  leads  a  life  which  is  only  an  animal  life, 
however  far  above  it  he  may  seem  to  be,  from  the 
larger  capacities  of  his  external  nature. 

Intellectually  considered,  the  difference  between 
19 


290 


OUTLINES  OF  THE  PIIILOSOPHY 


men  and  animals  is  this :  Animals  have  not,  and  men 
have,  the  power  of  thinking  about  their  thoughts  / 
and  all  the  differences  between  them  are  derivable 
from  this  difference  ;  and  this  again  is  derived  from 
the  primary  difference,  that  animals  have  only  an 
external  nature,  while  men  have  both  an  external 
and  an  internal.  Men  and  animals  think,  first,  in 
their  external  minds.  Animals  stop  there  because 
they  have  no  other  mind.  But  men  have  another 
and  a  higher  mind,  and  from  that  look  down  upon, 
recognize,  and  think  about,  the  thoughts  in  that 
lower  mind. 

Thought  is  certainly  possible  without  words ;  for 
the  youngest  infants  think,  and  animals  think:  but 
neither  of  them  can  speak.  At  first,  all  thought  is 
caused  by  sensation.  The  thoughts  of  an  infant, 
thus  caused,  are  very  few.  Soon,  however,  he  be- 
gins to  think  about  his  thoughts;  or,  in  other  words, 
his  thoughts  become  the  subjects  of  thought.  Then 
it  is  possible  to  use  words,  and  the  child  slowly 
learns  to  speak.  An  animal  never  speaks.  A  dog 
can  see  that  a  cherry  is  red,  and  that  blood  or  raw 
flesh  are  red,  as  well  as  man  can ,  and  can  recog- 
nize the  things  as  well  as  man  can  ;  but  he  can  not 
think  of  the  thought,  and  therefore  he  can  not 
think  of  redness,  aside  from  any  one  or  more  red 
things;  and  he  has  no  word  which  would  apply  to 
all  red  things,  because  he  has  no  such  thought.  To 


OF  THE  NEW  CHURCH. 


291 


use  the  terms  of  logic,  he  can  think  in  the  con- 
crete but  not  in  the  abstract;  and  words  which  are 
abstract,  or  which  represent  abstract  thoughts,  form 
so  large  and  so  important  a  portion  of  language, 
that  without  them  there  could  be  no  language. 
Such  words  are  not  derived  directly  from  sensation, 
but  from  thought  about  the  thoughts  which  sensa- 
tion excites.  Men,  as  we  have  said,  can  think  from 
sensation,  and  can  then  rise  to  a  higher  plane  of 
thought  and  look  down  upon  the  thoughts  derived 
directly  from  sensation.  Animals  have  not  this 
higher  plane  of  thought.  Because  animals  have  no 
such  thoughts  they  have  no  words.  They  make 
sounds  which  are  often  very  significant,  and  com- 
municate information  to  their  fellows  or  to  men. 
These  sounds  may  be  said  to  be  their  words,  and 
to  constitute  their  language.  And  it  is  much  what 
our  language  would  be  if  it  lost  all  its  abstract 
words,  and  contained  none  but  those  expressive  of 
some  one  specific  object.  Human  language  can  sig- 
nify specific  objects,  but  it  is  only  by  the  use  of 
words  which  limit  and  specialize  these  objects. 
Generic  words  are  thus  made  specific  words.  I 
can  think  and  speak  of  pens  ;  but  if  I  would  speak 
of  a  pen  on  my  table,  or  the  pen  in  my  hand,  I 
must  use  apposite  words,  or  perhaps  use  apposite 
gestures,  —  as  when  I  say  this  pen,  and  show  it,  or 
point  to  it. 


292 


OUTLINES  OF  THE  PHILOSOPHY 


Animals  can  have  no  abstract  words,  because  they 
have  no  abstract  thoughts ;  and  they  have  no  ab- 
stract thoughts,  because  they  do  not  need  them  ;  and 
they  do  not  need  them,  because  they  are  not  immor- 
tal. Men  owe  to  language  (which  they  could  not 
have  without  abstract  thought)  civilization,  with 
all  that  it  implies  or  includes,  and  all  science,  with 
the  immense  addition  which  it  makes  to  human 
enjoyment.  These  things  belong  to  this  life;  and 
it  may  be  said  that  men  would  lose  a  vast  deal, 
even  were  this  life  all,  if  they  were  without  lan- 
guage. But  it  should  be  remembered  that  this  life, 
witli  all  that  is  in  it,  is  intended  to  promote  the 
preparation  of  mankind  for  another  life,  by  the  de- 
velopment and  elevation  of  both  the  intellect  and 
the  affections.  It  is  left  to  human  freedom  to  deter- 
mine whether  and  in  what  degree  this  effect  shall  be 
produced ;  but  such  is  the  purpose  of  every  thing 
which  is  comprehended  within  or  produced  by  civil- 
ization. And  it  is  for  this  purpose  that  civilization, 
and  language  as  the  means  of  civilization,  are  given. 

But  language  can  do  far  more  to  effect  this  pur- 
pose of  preparation  for  eternity.  It  is  the  instru- 
ment of  thought ;  and  thought  can  not  only  use  it 
to  express  itself,  but,  by  means  of  language,  can 
advance  gradually  and  slowly  to  an  elevation  it 
could  not  otherwise  have  reached  :  and  this  ascend- 
ing pathway  will  know  no  end.    xV  profound  thought 


OF  THE  NEW  CHURCH. 


293 


which  is  clothed  in  words  gains  definitencss  and 
nltiination.  It  stands  distinctly  before  the  mind, 
and  becomes  the  step  from  which  a  higher  ascent 
can  be  made.  And  words  may  rise  as  thoughts 
rise ;  and,  in  that  future  life  where  much  that  fetters 
them  here  will  pass  away,  both  words  and  thoughts 
will  reach  an  elevation  far  transcending  our  present 
capacity  of  conception. 

In  this  upward  progress  of  thought,  three  stages 
may  be  recognized,  answering  to  the  three  degrees 
which  play  so  important  a  part  in  the  system  of 
Swedenborg.  To  these  three  stages  we  give  the 
names  of  knowledge,  intelligence,  and  wisdom.  We 
must  begin  with  knowing;  for,  if  we  know  nothing, 
there  is  nothing  for  us  to  understand.  We  may, 
however,  know  much,  very  much,  and  understand 
little  or  nothing  of  what  we  know.  We  take  an 
entirely  distinct  step  forward  when  we  begin  to 
know,  not  only  the  thing,  but  its  place  in  Nature  or 
in  thought,  its  relations  with  those  other  things 
which  touch  it  upon  all  sides,  the  end  for  which 
it  is,  the  cause  which  produces  it,  and  the  effects 
which  it  produces.  Then  we  have  ascended  from 
knowledge  to  intelligence.  We  may  know  very 
much,  and  understand  much  about  what  we  know, 
and  yet  have  little  or  no  wisdom.  For  here  also  we 
take  another  distinct  step  forward,  when  we  inquire 
into  and  ascertain  the  relation  of  a  thing  or  a  truth 


294  OUTLINES  OF  THE  PHILOSOPHY 


to  life  and  character,  and  apply  it  in  accordance 
with  what  we  learn.  It  is  for  the  sake  of  wisdom 
that  we  possess  the  faculties  of  knowing,  and  of 
understanding  what  we  know ;  and  only  in  the 
measure  in  which  we  acquire  wisdom  are  these 
faculties  put  to  their  proper  use. 

Either  knowledge,  intelligence,  or  wisdom  may 
exist  in  any  degree,  small  or  great.  Where  the 
knowledge  is  large  there  may  he  little  of  intelligence 
or  wisdom  ;  where  it  is  small  there  may  still  be  much 
of  these.  And  of  these  two  either  may  be  small 
while  the  other  is  large,  or  the  converse.  We  often 
meet  knowing  men  of  active  intellects,  who  are  far 
from  wise,  and  men  of  little  knowledge  or  active 
thought,  who  are  wise  with  what  they  know.  Al- 
ways one  law  holds  good.  Knowledge  and  intelli- 
gence are  for  the  sake  of  wisdom ;  if  they  do  not 
end  in  this,  they  may  as  well  not  be,  and  will  cease 
to  be  at  death.  Only  when,  only  as  far  as,  knowl- 
edge and  intelligence  have  ripened  into  wisdom,  and 
their  fruits  are  rooted  in  the  life  and  character,  and 
so  belong  to  the  ownhood  of  the  man,  do  they  rise 
with  him  from  the  grave  of  the  dead  body,  and 
abide  with  him  for  evermore.  These  fruits  may  be 
small;  but,  if  they  belong  to  the  life,  they  will  be 
as  living  seeds,  possessing  the  power  of  indefinite 
multiplication  and  unending  duration  in  that  in- 
crease. 


OF  THE  NEW  CHURCH. 


295 


OF  INSTIXCT. 

The  instinct  of  animals  is  another  topic  of  fre- 
quent discussion.  By  some  means  animals  know, 
from  the  beginning  of  life,  what  they  must  do  to 
preserve  life  and  make  it  comfortable,  and  how  they 
must  do  it.  Neither  instruction  nor  imitation  have 
much  to  do  with  it,  if  any  thing.  Birds  might  per- 
haps profit  by  the  example  of  their  parents,  and 
there  are  some  indications  of  animals  teaching  their 
young.  But,  after  the  utmost  is  made  of  instances 
of  this  kind,  it  is  still  certain  that  instinct  teaches  to 
all  animals  much,  and  to  some  animals  all  that  they 
know,  without  any  other  instruction  ;  as  in  the  case 
of  those  insects  which  never  knew  their  parents,  and 
cannot  know  their  children.  There  is  something  of 
instinct  also  with  human  beings,  as  when  new-born 
babes  take  their  mother's  milk  at  once,  as  perfectly 
the  first  time  as  ever.    What  then  is  instinct '? 

To  answer  this  question,  we  must  again  go  back 
to  the  primal  truth,  that  all  life  is  God's  life,  im- 
parted to  those  who  live  by  receiving  it.  But  to 
this  we  must  now  add  another  truth,  or  law.  It  is, 
that,  while  life  is  one,  it  is  determined  in  its  action, 
manifestation,  aspect,  and  effect,  by  the  form  of  the 
recipient.  My  readers  must  remember  what  I  have 
repeatedly  said,  that  I  do  not  mean  by  form,  shape, 
but  the  inmost  nature  of  the  thing;  that  which 


296 


OUTLINES  OF  THE  PHILOSOPHY 


gives  to  the  form  of  a  thing,  according  to  Bacon, 
almost  the  same  meaning  as  the  law  of  the  thing: 
for  its  form  is  the  law  which  determines  what  it  is. 
The  doctrine  above  stated  is  not  a  new  one.  It  is 
indeed  much  the  same  with  the  old  maxim,  "  Quic- 
quid  recipitur,  recipitur  ad  modum  recipientis," — 
"whatever  is  received,  is  received  after  the  manner 
of  the  receiver,"  —  provided  we  add  to  the  maxim 
that  the  "  modus"  or  manner,  is  determined  by  the 
form,  or  inmost  nature,  of  the  receiver;  and  that 
this  form  is  itself  determined  by  and  adjusted  to 
the  use  or  function  of  the  receiver  in  the  universe. 

Every  thing  has  its  form,  and  could  not  exist 
without  it.  It  is  created  in  this  form,  through 
parents  if  it  be  an  organized  and  living  thing,  to 
the  end  that  it  may  so  live  by  the  life  it  receives  as 
to  carry  into  effect  the  end  for  which  it  exists. 
Therefore  it  has  by  creation  the  form  by  means  of 
which  it  will  manifest  the  life  it  receives  in  the  way 
which  that  end  requires. 

The  variety  in  these  forms,  and  in  the  way  in 
which  they  accomplish  the  ends  for  which  they  are, 
is  simply  infinite.  No  two  leaves  in  a  forest,  no 
two  grains  of  sand  upon  a  seashore,  are  absolutely 
alike.  But  all  things  are  arranged  in  classes,  which 
man  can  often  discern,  in  each  of  which  all  the 
individuals  resemble  each  other,  while  uo  two  are 
precisely  alike.    These  classes  gradually  rise,  from 


OF  THE  NEW  CIUKCH. 


297 


beings  so  small  that  they  are  only  indicated  but 
not  shown  by  our  best  instruments,  to  the  larger 
beings  which  are  yet  so  small  that  only  these  instru- 
ments can  discern  them  ;  and  from  these  up  through 
all  the  range  of  animal  life,  and  at  last  to  man 
himself,  who,  while  also  an  animal,  is  not  merely  the 
highest  of  animals,  but  above  all  animals.  Through 
tliis  infinite  variety,  the  one  law  prevails  which 
makes  each  one,  while  it  lives  by  receiving  the 
same  Divine  life  which  gives  life  to  all,  at  the 
same  time  itself,  and  by  its  form  determined  in 
its  action  and  function. 

The  bud  on  every  tree  wraps  the  living  germ  that 
is  to  break  forth  next  spring  in  the  tenderest,  soft- 
est leaflets,  imbricated  around  that  central  germ 
with  a  skill  human  art  cannot  imitate,  and  covers 
the  whole  with  a  thick  and  leathery  coat,  cemented 
together  so  as  to  resist  the  winter  storm  and  cold, 
and  protect  the  tender  life  within  while  it  needs 
protection.  An  insect  lays  its  eggs  in  an  exact 
order  upon  the  twigs  of  the  tree  that  its  offspring 
when  hatched  can  eat,  and  covers  them  too  with 
a  protective  and  sufficient  cement.  The  bird  that 
builds  in  the  tree  builds  its  nest  carefully  in  the 
appropriate  season,  lays  its  eggs,  sedulously  covers 
and  warms  them  with  her  own  heat  during  the 
appointed  period,  and,  when  her  young  break  forth, 
rejoices  to  find  food  for  them  and  to  protect  them 


298  OUTLINES  OF  THE  PHILOSOPHY 


to  the  utmost  of  her  power,  even,  if  need  be,  at  the 
peril  of  her  own  life.  The  human  mother  delights 
in  caring  for  her  new-born,  and,  as  it  lies  in  its 
cradle,  covers  it  when  too  much  cold  threatens,  with 
one  and  another  blanket,  as  the  tree  protected  its 
germ  by  the  leaflets  it  folded  around  it.  So  much 
for  the  affections ;  and  the  same  law  holds  good  as 
to  the  intellect.  For  thousands  of  years,  the  honey- 
bee has  constructed  its  marvellous  cells,  all  upon  the 
same  model.  A  few  generations  ago,  a  human  mind 
was  able  to  discover  its  mathematical  accuracy,  and 
to  demonstrate  that  it  solved  practically  a  most  diffi- 
cult problem,  —  how  to  construct  cells  which  should 
afford  the  utmost  storage  room  and  have  the  utmost 
strength  which  were  possible,  by  the  use  of  a  certain 
quantity  of  building  material. 

And  now,  What  is  instinct?  It  is  action  by  a 
recipient  of  life,  promotive  of  the  ends  for  which 
that  recipient  exists,  but  without  its  conscious,  intel- 
ligent, and  voluntary  cooperation.  When  the  tree 
so  shapes  the  bud  as  to  protect  the  germ  at  its 
centre,  it  is  wholly  unconscious  of  what  it  is  doing. 
The  insect  lays,  arranges,  and  seals  up  its  eggs  on 
the  tree,  without  the  slightest  thought  of  why  it 
does  this,  but  probably  finds  pleasure  in  what  it 
does ;  for  its  desire  and  determination  to  do  it  are 
intense  and  regardless  of  obstacles.  The  bird  has 
perhaps  something  more  of  consciousness  as  to  the 


OF  THE  NEW  CHURCH. 


299 


why  and  the  wherefore  of  its  acts;  and  certainly, 
when  its  young  become  the  objects  of  its  care,  finds 
great  enjoyment  in  that  care.  The  human  mother 
knows  what  she  does,  and  why  she  does  it,  and  is 
happy  in  doing  it;  and  sometimes  makes  great  mis- 
takes, and  sometimes  fails  utterly  in  that  which, 
because  she  possesses  rational  power,  has  become 
her  duty,  but  is  subjected  to  that  rational  power. 

Here  is  the  dividing  line.  Animals  are  so  consti- 
tuted that  the  very  form  of  their  being  causes  the 
life  received  to  manifest  itself  in  all  the  knowledges 
and  all  the  acts  which  are  necessary  for  them.  To 
man  more  is  given,  for  he  lias  the  power  of  volun- 
tarily carrying  into  effect  the  purposes  for  which  he 
lives ;  and,  that  he  may  exercise  this  power,  they 
cannot  be  and  will  not  be  carried  into  effect  without 
his  cooperation.  The  bee  knew  at  the  beginning 
how  to  make  his  cell  perfectly,  or  rather  did  make 
his  cell  perfectly,  by  the  influence  of  the  mind 
within  him  of  which  he  had  no  consciousness,  and 
over  which  he  had  no  control.  But  innumerable 
ages  rolled  along  before  man,  from  the  ability  to 
count  his  fingers,  —  and  this  he  had  to  learn,  —  rose 
up  through  the  series  of  gradually-acquired  knowl- 
edges, into  the  ability  to  comprehend  the  mathemat- 
ical character  of  the  cell. 

The  animal  is  not  wholly  without  reason,  and  the 
man  not  wholly  without  instinct.    And  yet  it  is 


300 


QUTLIXES  OF  THE  PHILOSOPHY 


certain  that  reason  characterizes  man,  and  instinct 
animals.  The  mother  who  tenderly  cares  for  her 
child  may  do  this  only  from  instinct,  and  only  as 
instinct  prompts ;  and  so  far  she  is  only  an  animal. 
But  she  may  rise  far  higher  than  this;  for  she  may 
look  upon  her  child  as  an  immortal  being,  given  to 
her  by  God,  entrusted  to  her  care,  and  bringing 
with  it  a  boundless  responsibility  so  to  deal  with  it 
as  to  promote  its  eternal  welfare.  And  she  may, 
through  all  the  years  that  she  is  spared  to  it,  use  all 
her  rational  faculties  to  discern  and  pursue  the  path 
that  leads  to  this  end.  Nothing  of  all  this  can  the 
animal  mother  even  think  of.  The  human  mother 
can  if  she  will,  and  can  neglect  this  duty  it'  she  will ; 
but  only  so  far  as  she  does  it,  is  she  a  woman,  a  human 
mother.  The  universal  law  which  is  founded  upon 
the  inmost  nature  of  man,  and  man  alone,  and  gov- 
erns his  whole  being  and  destiny,  comes  in  here  as 
everywhere.  For  man  only  is  capable  of  a  voluntary 
cooperation  with  his  Father;  he  only  is  capable  of 
a  voluntary  reception  of  the  gifts  which  his  Father 
is  ever  seeking  to  bestow;  and  he  only  is  capable  of 
a  voluntary  refusal  of  this  cooperation  or  this  recep- 
tion. But  oidy  by  them  can  man  become  so  far 
His  child  as  to  know  the  full  blessedness  of  that 
relation. 


OF  THE  NEW  CHURCH. 


301 


THE  SLOW  GROWTH  OF  THE  NEW-CHURCH. 

It  is  more  than  a  century  since  the  foundation  of 
this  church  was  laid,  by  the  publication  of  the 
theological  writings  of  Emanuel  Svvedenborg.  For 
more  than  half  of  that  time,  individuals  and  societies 
have  been  active  in  translating  them,  and  in  publish- 
ing them  widely.  There  have  been  many  preachers 
of  these  doctrines,  and  not  a  few  writers  of  books 
and  periodicals.  The  sale  of  Swedcnborg's  writings, 
and  of  books  intended  to  present  the  doctrines  of 
the  church,  has  been  constant  and  large.  How  hap- 
pens it,  under  these  circumstances,  that  the  growth 
of  this  church  has  been  and  is  so  slow,  if  its  doc- 
trines are  all  that  we  who  hold  them  suppose  them 
to  be  ? 

There  are  many  answers  to  this  question.  One 
among  them  is,  that  its  growth  has  been  greater 
than  is  apparent.  It  is  not  a  sect.  Its  faith  does 
not  consist  of  a  few  specific  tenets,  easily  stated  and 
easily  received.  It  is  a  new  way  of  thinking  about 
God  and  man,  this  life  and  another,  and  every  topic 
connected  with  these.  And  this  new  way  of  think- 
ing has  made  and  is  making  what  may  well  be 
called  great  progress.  It  may  be  discerned  every- 
where, in  the  science,  literature,  philosophy,  and  the- 
ology of  the  times ;  not  prevalent  in  any  of  them, 
but  existing,  and  cognizable  by  all  who  are  able  to 


302 


OUTLINES  OF  THE  PHILOSOPHY 


appreciate  these  new  truths  with  their  bearings  and 
results.  If  we  hold  that  the  spiritual  world  is  the 
world  of  causes,  and  this  world  the  world  of  effects, 
then  we  must  hold  that  the  New-Church  will  be  an 
effect  of  influences  which  come,  as  the  New  Jerusa- 
lem is  said  by  John  to  come,  "  from  God  out  of 
heaven." 

These  influences  are  constantly  at  work  to  pro- 
mote the  establishment  of  this  New-Church  upon 
earth.  Not  suddenly,  not  violently,  for  the  Lord 
is  infinitely  patient ;  but  slowly,  step  by  step,  and 
only  in  such  wise  as  is  compatible  with  that  spiritual 
freedom  of  mankind  which  is  never  violated. 

Let  it  not  be  supposed  that  by  the  New-Church 
is  meant  the  organized  societies  calling  themselves 
by  that  name.  In  one  sense,  that  is  their  name. 
Swedenborg  says  there  are  three  essentials  of  this 
Church  :  a  belief  in  the  Divinity  of  the  Lord,  and 
in  the  sanctity  of  the  Scriptures,  and  a  life  of  charity, 
which  is  a  life  governed  by  a  love  of  the  neighbor. 
AVhere  these  are,  there  is  the  Church.  Whoever  holds 
these  essentials  in  faith  and  life  is  a  member  of  the 
New-Church,  whatever  may  be  his  theological  name 
or  place.  Only  in  the  degree  in  which  he  so  holds 
these  essentials  is  any  one  a  member  of  that  church. 
Those  who,  holding  or  desiring  to  hold  these  essen- 
tials in  faith  and  life,  unite  and  organize  that  they 
may  be  assisted  and  may  assist  each  other  in  so 


OF  THE  NEW  CHURCH. 


303 


holding  them,  constitute  the  visible  or  professed 
New-Church.  But  very  false  would  they  be  to  its 
doctrines,  if  they  supposed  themselves  to  be  exclu- 
sively members  of  that  Church,  or  if  they  founded 
their  membership  upou  their  profession  or  external 
organization.  For  there  is  no  other  true  foundation 
for  this  membership  than  every  man's  own  internal 
reception  of  the  essentials  of  the  church,  and  his 
leading  the  life  which  its  truths  require. 

It  would  demand  a  volume  to  indicate  all  those 
effects  the  new  influences  now  constructing  new 
heavens  and  a  new  earth  have  already  produced, 
that  we  who  can  see  but  a  very  small  part  of  the 
whole  are  able  to  discern.  But  we  may  mention  as 
one  of  these  effects,  that  Calvinism  —  old,  hard, 
uncompromising  —  has  almost  disappeared.  Where 
should  we  read  in  any  new  book,  where  should  we 
hear  in  any  sermon,  of  the  damnation  of  infants, 
absolute  election  and  predestination ;  or  an  atone- 
ment which  presented  God  as  vindictive  and  mer- 
ciless, condemning  a  large  part  of  His  children, 
before  their  birth,  to  eternal  misery,  and  hating  with 
infinite  and  eternal  wrath,  not  only  sin  but  sinners, 
whom  He  had  foreordained  to  be  sinners?  The 
Orthodox  community  has  generally  gone  so  far  from 
such  doctrines,  that  many  may  deny  that  they  ever 
were  preached,  and  charge  me  with  error  and  injus- 
tice.   1  would  advise  persons  who  do  so,  to  read  the 


301 


OUTLINES  OF  THE  PHILOSOPHY 


"spider  sermon,"  so  called,  of  Jonathan  Edwards, 
lately  republished.  In  all  ages  there  have  been 
those  who  turned  their  minds  away  from  such  pic- 
tures, and,  even  while  assenting  in  words,  greatly 
modified  these  views  in  their  thoughts  and  feelings. 
But  that  such  views  were  widely  preached,  and, 
indeed,  passionately  urged,  is  a  matter  of  history. 

One  other  instance  of  the  diffused  and  indirect 
influence  of  the  New-Church  is  the  change  winch 
has  taken  place  in  the  thought  and  feeling  concern- 
ing death.  Mr.  Ralph  Waldo  Emerson,  in  an  essay 
on  Immortality,  contained  in  a  volume  lately  pub- 
lished,—  in  which  he  gives  in  his  own  inimitable 
manner  what  we  may  regard  as  his  latest  virus 
on  many  interesting  subjects,  —  says:  "Swedenborg 
had  a  vast  genius,  and  announced  many  things  true 
and  admirable,  though  always  clothed  in  somewhat 
sad  and  Stygian  colors.  These  truths,  passing  out 
of  his  system  into  general  circulation,  are  now  met 
with  every  day,  qualifying  the  views  and  creeds 
of  all  churches,  and  of  men  of  no  church.  And  I 
think  we  are  all  aware  of  a  revolution  in  opinion. 
Sixty  years  ago,  the  books  read,  the  sermons  and 
prayers  heard,  the  habits  of  thought  of  religious 
persons,  —  were  all  directed  on  death.  All  were 
under  the  shadow  of  Calvinism,  and  of  the  Roman 
Catholic  purgatory;  and  death  was  dreadful.  The 
emphasis  of  all  the  good  books  given  to  young 


OF  THE  NEW  CHURCH. 


305 


people  was  on  death.  We  were  all  taught  that 
we  were  born  to  die;  and  over  that,  all  the  ter- 
rors thut  theology  could  gather  from  savage  na- 
tions were  added  to  increase  the  gloom.  A  great 
change  has  occurred :  death  is  seen  as  a  natural 
event,  and  is  met  with  firmness."  Mr.  Emerson 
is  a  good  judge  of  this,  and  he  is  an  impartial 
judge;  for  he  is  very  far  indeed  from  accepting 
the  system  of  Swedenborg.  The  fact  is  undoubt- 
edly as  he  states  it.  The  indirect  influence  of 
the  New-Church  has  producedjustt.bat  effect;  but 
it  is  as  yet  most  imperfect  and  incomplete.  What 
will  it  be,  and  what  changes  in  thought  and  feeling 
will  it  cause,  when  the  darkness  and  dread  which 
have  in  all  ages  rested  upon  the  grave,  pass  away  ? 
—  when  the  inexpressible  folly  of  bewailing  the 
dead,  with  the  feeling  that  they  have  ceased  to  live, 
or  "  are  sleeping  in  the  grave,"  is  effectually  ex- 
posed, not  by  faith  only,  but  by  a  close  and  exact 
reason,  which,  while  receiving  warmth  from  faith, 
gives  to  it  light?  —  when  the  shuddering  horror 
which  now  shrouds  the  dead  body,  gives  way  to  the 
certainty  that  death  is  but  a  step  forward  in  life  ? 

It  may  be  said,  and  indeed  often  is  said,  that  all 
this  fading  out  or  modification  of  ancient  error  is 
due  to  "the  spirit  of  the  age."  This  is  true, — 
exactly  true ;  for  the  spirit  of  the  age  is  the  spirit 
of  the  New-Church,  doing  its  work  wherever  it  can. 
20 


30C  OUTLINES  OF  THE  PHILOSOPHY 


If  it  can  do  but  a  little  here,  it  does  that  little;  if 
it  can  do  more  there,  it  does  more :  everywhere 
doing  all  it  can,  always  in  subordination  to  the  prin- 
ciple that  no  more  can  be  done  for  man  than  he  is 
willing  to  accept. 

Another  answer  to  the  question  —  Whence  the 
slow  growth  of  the  church?  —  maybe  this:  Chris- 
tians may  now  be  divided  into  those  who  care  for 
religion,  and  those  who  do  not.  They  who  do  care 
for  religion  constantly  nourish  their  religious  faith, 
value  it,  and  make  some  effort  to  live  in  accordance 
with  it.  They  are  therefore  confirmed  in  that  faith, 
and,  if  not  wholly  satisfied  with  it,  they  are  at  least 
convinced  that  there  is  no  better,  and  that  it  would 
be  a  great  mistake,  if  not  a  sin,  to  wander  away 
from  it.  The  stronger  their  faith,-  and  the  more 
they  value  it,  the  greater  would  be  their  dislike  of 
a  heresy  which  claimed,  as  they  must  think,  to 
supersede  it,  and  the  more  unwilling  they  must  be 
even  to  inquire  into  it.  While  they  who  feel  no 
interest  in  religion,  and  whose  observance  of  it  is 
merely  formal,  —  a  thing  of  habit,  but  not  of  mean- 
ing,—  would  feel  no  interest  whatever  in  this  new 
form  of  religion.  It  is  nothing  to  them,  and  threat- 
ens only  to  disturb  the  routine  of  their  thought  and 
life.  If  they  are  led  by  mere  curiosity  to  look  into 
it  at  all,  it  is  unintelligible  to  them,  or  it  presents 
dilliculties  they  do  not  care  enough  about  the  matter 


OF  THE  NEW  CHURCH. 


307 


to  encounter;  and  they  pass  it  by  with  indifference 
or  contempt. 

This  would  be  a  sufficient  answer,  if  the  division 
above  made  were  exhaustive ;  that  is,  if  there  were 
none  in  the  Christian  Church  but  those  who  were 
wedded  to  the  faith  that  they  held  and  satisfied 
with  it,  and  those  who  held  no  faith  and  had  no 
desire  to  hold  any.  But  there  is  a  third  class ;  per- 
haps not  inconsiderable  now,  and  continually  in- 
creasing. This  class  consists  of  those  who  have 
much  religious  sentiment,  and  some,  perhaps  much, 
desire  to  learn  religious  truth  that  they  may  have 
the  support  and  comfort  of  distinct  and  firm  re- 
ligious belief;  but  who  have  no  such  belief  and 
indeed  no  faith,  because  the  forms  or  systems  of 
faith  in  which  they  have  been  educated  or  which 
are  within  their  reach  are  entirely  unsatisfactory, 
and  seem  to  them  irrational  or  unsupported  by  com- 
petent evidence.  The  question  then  takes  this  form  : 
Why  do  not  these  persons  come  to  the  New-Church 
and  find  there  all  they  want  ?  The  answer  I  would 
now  make  to  this  question  rests  upon  a  principle 
whicli  only  of  late  has  been  clearly  seen  and  appre- 
ciated. The  best  recent  writers  upon  the  philosophy 
of  history  have  solved  some  of  the  most  difficult 
problems  which  it  presents,  by  the  recognition  of 
the  law,  that  the  peculiar  and  distinctive  character- 
istics of  an  age  cannot  fail  to  exert  an  almost  irre- 


30S  OUTLINES  OF  THE  PHILOSOPHY 


sistible  influence  upon  all  its  phenomena  and  all  the 
individuals  then  living  and  acting. 

One  of  the  statements  of  Swedenborg  is  to  the 
effect,  that  every  substance  puts  forth  from  itself 
what  may  be  called  a  sphere  of  itself,  which  contains 
or  consists  of  its  essential  qualities.  By  this  sphere, 
every  tiling  exerts  an  influence  upon  its  surroundings. 
In  living  organisms  it  is  more  active  than  in  dead 
matter;  in  the  animal  world  more  active  than  in 
the  vegetable  world ;  and  in  men  more  active  than 
in  animals,  for  the  sphere  of  men  includes  all  their 
character.  What  is  sometimes  called  —  for  want  ot 
a  better  word  —  the  magnetic  power  of  certain 
persons,  by  which,  as  orators,  preachers,  statesmen, 
generals,  or  in  society,  they  exert  an  influence  upon 
other  men  that  seems,  in  some  cases  at  least,  inex- 
plicable, may  be  accounted  for  by  the  spheres  which 
flow  from  them.  This  power  is  sometimes  said  to 
be  the  power  which  a  strong  will  exerts  over  a 
weaker.  It  is  certainly  stronger  in  him  whose 
will  is  stronger,  and  is  more  energetic  when  the 
man  himself  is  strongly  excited  and  his  will  inten- 
sified. 

The  sphere  of  an  age  is  the  combined  sphere  of  all 
who  compose  that  age.  Its  power  is  very  great,  and 
can  hardly  be  withstood  by  persons  of  ordinary 
power  of  resistance ;  and  still  less  by  those  in  whom 
this  power  is  feeble,  or  who  make  no  eflbrt. 


OF  THE  NEW  CHURCH. 


309 


What  then  is  the  prevailing  sphere  of  this  age? 
Let  us  compare  it  with  that  of  other  ages. 

So  far  as  the  records  of  human  thought  instruct 
us,  we  must  believe  that  there  never  has  been  a 
period  in  which  naturalism  prevailed  to  the  same 
extent  as  in  the  present.  By  this  word,  I  mean  a 
looking  to  and  thinking  about  and  caring  for  and 
recognition  of  things  of  this  world  rather  than  of  the 
other;  nature  rather  than  spirit;  secular  interests 
of  all  kinds  rather  than  those  of  religion.  We  may- 
go  back  to  ages  so  remote  that  we  know  little  of 
them,  but  their  monuments  remain  and  tell  us  what 
a  vast  proportion  of  the  labor  of  different  races 
was  expended  in  the  service  of  religion ;  and  we 
may  infer  what  a  hold  it  had  upon  the  thought 
and  care  of  rulers  and  peoples.  Coming  down 
through  the  ages,  we  shall  find  evidence  of  a  similar 
condition  of  human  interest.  In  the  centuries  of 
Christianity  we  find  the  strongest  men  —  and  very 
strong  were  some  of  them,  especially  in  what  we 
call  "the  dark  ages"  —  devoting  their  most  earnest 
thought  to  religion.  The  magnificent  cathedrals  of 
the  middle  ages  tell  the  same  story.  We  say  noth- 
ing as  to  the  value  or  worthlessness  of  the  specula- 
tions about  which  so  much  profound  thought  was 
employed,  or  of  the  truth  or  falsity  of  the  religions 
which  were  so  highly  valued ;  but  only  that,  in  all 
those  days  a  strong  and  general  interest  was  felt  in 


310 


OTJTLIXES  OF  THE  PHILOSOPHY 


the  religious  questions  of  the  time,  and  a  very  large 
proportion  of  the  best  and  most  strenuous  intel- 
lectual effort  was  given  to  thein. 

Coming  to  our  own  age,  what  do  we  see?  Let 
the  railroad,  the  steam-engine,  the  telegraph,  answer. 
"We  see  a  more  earnest  and  successful  devotion  of 
human  effort  to  science  and  arts  in  their  application  to 
this  life  than  was  ever  before  known.  It  may  safely 
be  said,  that  within  the  last  hundred  years  there  have 
been  more  inventions  promotive  of  human  activity 
and  effort  in  the  direction  of  the  enjoyments  of  this 
life,  and  a  greater  utilization  of  all  the  forces  of 
Nature  to  that  end,  than  all  the  previous  centuries 
taken  together  have  contributed.  Natural  science 
has  flourished  and  is  flourishing  as  it  never  did,  draw- 
ing into  its  service  the  best  intellects;  and  their 
investigations  and  discoveries  arc  presented  in  pop- 
ular form  in  leading  periodicals  as  the  most  accept- 
able and  interesting  reading  they  can  offer  to  the 
public  In  a  word,  never  was  there  known  a  period 
approaching  this  in  the  earnest  devotion  of  thought 
to  every  thing  which  is  of  the  earth,  earthly,  and 
in  the  decay  and  feebleness  of  interest  in  that  which 
concerns  the  spirit  of  man  and  his  eternal  life.  Of 
course  all  the  forms  of  religion  remain,  although  so 
large  a  portion  of  the  people  attend  to  them  not  at 
all,  or  only  with  indifference.  Of  course  there  are 
still  those  who  professionally,  or  from  their  personal 


OF  THE  NEW  CnUECH. 


311 


taste,  write  and  publish  on  religious  topics.  But 
looking  at  the  mutter  as  a  whole,  who  that  lias  any- 
real  belief  in  another  and  an  eternal  world,  and 
therefore  regards  this  life  as  only  introductory  and 
preparatory,  can  fail  to  see  that  the  set  and  tendency 
of  human  thought  and  care  in  these  days  is  strongly 
and  decidedly  away  from  whatever  belongs  to  man 
as  an  immortal,  and  towards  this  world  and  all  that 
belongs  to  it ;  or  away  from  spiritualism  and  towards 
naturalism  ? 

I  have  used  a  word  which  suggests  to  me  one 
answer  that  may  be  made.  Is  not  the  Spiritualism 
(so  called,  but  I  like  better  to  call  it  spiritism)  now 
so  popular,  a  proof  that  I  am  wrong  as  to  the  prev- 
alence and  power  of  naturalism  ?  On  the  contrary, 
I  find  in  it  cogent  evidence  that  I  am  right.  Of 
this  spiritism,  whatever  else  may  be  said  of  it,  this 
much  I  think  is  certain  (and  my  opinion  is  grounded 
upon  much  study  of  its  phenomena,  and  much  ac- 
quaintance with  its  literature.  I  do  not  speak  of 
persons.  Undoubtedly  the  many  believers  in  spirit- 
ism are  of  all  kinds ;  and  some  of  them  are  good, 
and  perhaps  find  aliment  for  their  goodness  in  what 
they  believe.  But  from  what  I  have  seen  and  heard 
and  read,  I  write  of  the  system  and  its  fundamental 
doctrines;  for  these  it  seems  to  have),  —  spiritism 
does  nothing  more  than  extend  this  life  beyond  the 
grave.    If  its  theories,  or  its  dreams,  are  realized, 


312  OUTLINES  OF  THE  PHILOSOPHY 


the  other  life  is  but  a  continuation  of  this.  So  far 
is  it  from  opposing  naturalism,  that  it  gives  to  the 
merest,  lowest,  and  grossest  naturalism  an  element 
of  perpetuity;  and  this  is  its  highest  idea  of  immor- 
tality. So  far  from  spiritism  being  an  opponent  of 
naturalism,  I  believe  that  its  popularity  and  rapid 
spread  spring  from  its  naturalism,  and  from  its  sup- 
plying food  for  the  hunger  of  mankind  for  some 
knowledge  of  what  is  to  follow  death,  without 
making  any  demand  for  an  elevation  of  either 
the  will  or  the  understanding  above  the  common 
thoughts,  cares,  or  interests  of  this  world.  I  be- 
lieve spiritism  to  be  the  consummation  of  natu- 
ralism. It  brings  the  thought  of  heaven  itself  down 
to  earth,  —  not  to  lift  the  earthly  up,  but  to  be  itself 
submerged  in  the  very  dregs  of  earthliness. 

Naturalism  at  this  day  dominates  the  thought  of 
Christendom  as  it  never  did  before.  The  metaphys- 
ical philosophy  of  the  day  is  characterized  by  a  pre- 
vailing—  not  a  universal — tendency  to  limit  its 
inquiry  into  the  nature  and  functions  of  mind  to 
tli is  life,  not  seldom  with  an  express  or  distinctly 
implied  denial  of  any  other. 

So,  as  to  the  philosophy  of  history,  whether  gen- 
eral or  confined  to  some  special  subject,  as  that  of 
civilization.  Writers  who  are  most  successful  do 
not  seem  to  have  a  thought  of  Providential  action 
or  purpose.    Buckle  went  farther;  his  naturalism 


OF  THE  XEW  CHtXRCH. 


313 


was  aggressive.  He  knew  that  something  other 
than  naturalism  had  vast  power  in  other  ages,  and 
has  some  power  in  this;  and  the  main  purpose  of  his 
book  was  to  extinguish  its  embers.  These  writers 
consider  and  analyze  the  course  of  events  with  utter 
ignorance  or  positive  denial  of  Providential  action 
or  purpose.  If  it  be  true  that  there  is  a  God,  and 
that  He  is  the  Supreme  Governor  of  the  world, 
what  sort  of  wrork  must  such  writers  make  in  their 
explanation  of  events  and  consequences?  Just  such 
work  as  they  wTould  make  if  they  undertook  to  ex- 
plain the  mechanism  and  action  of  a  clock,  in  utter 
ignorance  or  denial  that  there  was  any  weight  or 
pendulum.  And  yet  their  labor  may  not  be  wholly 
lost.  They  may  supply  to  those  who  believe  that 
there  is  a  weight  and  pendulum,  or  a  motive  force 
and  a  governing  wisdom,  the  means  of  tracing  their 
influence  through  the  intricate  machinery,  and  of 
discerning  more  distinctly  the  purpose  of  the  whole, 
and  the  way  in  which  this  purpose  is  accomplished. 

We  repeat,  that  naturalism  at  this  day  dominates 
the  thought  of  Christendom  as  it  never  did  before. 
And  yet  it  may  be  that  in  this  way  and  for  this 
reason  this  age  may  be  eminently  preparatory  for 
the  new  era  of  the  New-Church.  It  is  a  funda- 
mental principle  of  the  new  truths  which  will  pre- 
vail in  this  new  era,  that  Nature  and  spirit,  when 
viewed   aright,  are  not  distinct  from  each  other 


314 


OUTLINES  OF  THE  PHILOSOPHY 


in  the  way  in  -which  they  have  been  thought  to 
be.  They  are  distinct  —  perfectly  distinct  —  from 
each  other;  but  Nature  is  the  effect,  the  clothing, 
and  the  mirror  of  spirit:  spirit  is  the  cause,  the 
inmost  essence,  and  the  soul  of  Nature.  In  the 
present  generation,  the  most  active  and  energetic 
thought  is  devoted  to  an  investigation  of  Nature 
and  of  all  its  laws,  forces,  and  phenomena.  It 
has  made  a  wonderful  progress  in  this  direction ; 
and  never  did  it  seem  to  be  advancing  more  rapidly 
than  at  this  moment.  But  in  all  this,  natural  science 
is  but  laying  up  a  vast  store  of  materials  which 
spiritual  science  is  hereafter  to  make  use  of. 

It  is  now  a  very  common  question,  Wliat  is  the 
use  of  all  this  knowledge,  and  what  is  the  value  of 
the  truth  which  is  sought  with  so  much  labor?  One 
answer  is,  that  truth,  merely  as  truth  and  for  its 
own  sake,  is  a  noble  object  of  human  pursuit ;  and 
much  eloquence  has  been  expended  in  proving  this. 
Another  answer  is,  that  truths  of  the  most  abstract 
kind  are  found  serviceable  to  the  practical  good 
of  mankind.  Mathematics,  so  profound  that  few 
men  on  earth  are  equal  to  its  demands,  is  now 
applied  to  all  natural  science,  and  especially  to  as- 
tronomy; and  astronomy  directly  assists  the  whole 
navigation  of  the  civilized  world.  Chemistry,  in 
some  hands,  is  penetrating  into  all  the  physical 
secrets  of  Nature,  and  by  other  hands  its  discov- 


OF  TIIE  NEW  CIIT7KCH. 


315 


erics  as  soon  as  made  are  utilized  for  practical  art. 
And  so  it  is  with  all  the  branches  of  natural  science. 

But  a  far  better  answer  remains  to  be  made  to 
the  question,  What  is  the  worth  of  natural  science? 
The  New-Church  will  bring  back  to  the  knowledge 
of  mankind  what,  if  it  has  known,  it  has  forgotten, 
—  that  this  life  and  this  world  are  but  preparatory 
for  another,  and  that  their  value  in  this  respect  is  as 
much  more  than  their  value  in  themselves,  as  eter- 
nity is  more  than  time.  Then,  when  the  light  of 
spiritual  science  is  cast  upon  natural  science,  it  will 
be  seen  that  what  is  true  of  the  whole  of  Nature 
is  true  of  all  the  science  which  teaches  us  about 
Nature.  Building  upon  the  relation  of  Nature  to 
spirit  as  that  of  an  effect  to  its  cause,  and  upon  the 
correspondence  between  all  things  of  Nature  and 
the  things  of  spirit,  it  will  begin  a  work  which 
will  last  through  the  ages:  the  work  of  showing 
that  all  natural  science  is  but  the  clothing,  the  outer 
form,  the  mirror  of  spiritual  science.  Then  it  will 
be  found  that  the  age  which  busied  itself  success- 
fully in  gathering  the  stores  of  natural  science  was 
gathering  a  treasury  of  knowledge  for  spiritual 
science  to  lift  up  far  above  Nature.  Then  will  it 
be  seen  that  this  naturalistic  age  was  doing  a  work 
which  was  not  only  useful  but  indispensable  for  the 
work  of  that  coming  age. 

And  even  the  prevailing  worldliness  of  this  age 


316 


OUTLINES  OF  THE  PHILOSOPHY 


may  possibly  become  instrumental  for  the  growth  of 
its  opposite,  —  charity.  Swedcnborg  is  continually 
speaking  about  charity.  It  holds  with  hits  the 
same  high  place  which  Paul  gives  it  when  he  says, 
'•Though  I  speak  with  the  tongues  of  men  and 
of  angels,  and  understand  all  mysteries,  and  have 
all  faith,  and  bestow  all  my  goods  on  the  poor,  and 
give  my  body  to  be  burned,  —  all  profited)  me  noth- 
ing, if  I  have  not  charity."  But  what  is  charity  ? 
Swedenborg  gives  this  definition :  u  Charity  itself 
is  to  act  justly  and  faithfully  in  the  office,  business, 
and  work  in  which  one  is,  and  with  whomsoever 
lie  has  any  intercourse."  He  does  not  object  to 
or  undervalue  that  which  in  the  present  opinion 
of  the  world  is  alone  thought  to  be  charity,  —  the 
caring  for  the  poor  (a  mistake  which  Paul's  express 
declaration  might  have  prevented) ;  for  this,  he  says, 
should  always  be  done,  but  with  prudence.  What- 
ever is  done  outside  of  one's  regular  employment 
may  be  a  beneficent  act ;  but  it  does  not  deserve 
the  higher  name  of  charity,  for  that  belongs  to  the 
full  and  faithful  discharge  of  all  the  duties  of  our 
office,  place,  function,  or  employment.  And,  when- 
ever this  charity  prevails,  there  will  be  little  need  of 
that  almsgiving  which  is  now  called  charity.  Swe- 
denborg says  of  a  true  chanty,  "  And  so  the  com- 
mon good  is  provided  for  as  well  as  that  of  each 
individual."    And  how  universally  would  the  good 


OF  THE  NEW  CHURCH. 


317 


of  each  individual  be  provided  for,  if  all  men  per- 
formed all  the  duties  of  their  employment  justly 
and  faithfully!  Charity  may  be  described  as  love 
in  action.  And  a  true  charity  is  the  love  of  the 
neighbor,  and  of  all  as  our  neighbors;  recognizing 
the  place  and  mode  of  work  which  belongs  to  us  as 
that  assigned  to  us  by  our  Lord's  perfect  wisdom, 
because  it  is  the  best  way  in  which  we  can  exercise 
and  manifest  our  love.  And  it  is  not  the  least 
among  the  novelties  of  Swedenborg's  system,  that 
he  puts  what  is  now  called  charity  in  its  proper 
place,  lifting  up  the  word  to  its  just  meaning,  and 
the  thing  itself  to  its  high  position.  What  will  the 
earth  be  when  the  unremitted  industry  and  active 
energy  in  all  the  uses  of  life  which  characterize  this 
age  are  unabated,  but  the  fever  of  greed  is  quelled, 
and  selfishness  is  no  longer  dominant,  order  is 
unbroken,  and  usefulness  universal,  and  the  hap- 
piness of  usefulness  fills  the  human  heart  with  the 
happiness  it  was  made  to  enjoy?  - 

I  have  asked  what  earth  would  be  then.  There  is 
but  one  answer,  —  it  would  be  heaven.  For,  by  the 
influence  of  such  truth  and  the  infusion  of  such 
life,  earth  would  be  lifted  up  to  heaven. 

Countless  ages  of  ages  have  rolled  away  since  this 
earth  was  made  ready  to  be  the  home  of  human  life. 
Gradually  and  very  sloivly  mankind  have  reached 
their  present  condition.    It  may  be  that  as  many 


318 


OUTLIXES  OF  THE  PHILOSOPHY,  ETC. 


ages  must  come  forth  from  the  womb  of  the  future 
and  join  the  long  procession  of  the  past,  before  such 
a  hope  can  be,  even  in  a  moderate  degree,  fulfilled. 
But  it  is  certain  that  for  that  happiness  man  was 
made ;  and  to  it,  led  by  his  Fathers  hand,  he  will 
approach  while  earth  exists.  How  far  away  such  a 
result  maybe;  how  slowly  and  with  what  alterna- 
tions we  may  approach  it ;  how  long  it  will  be 
before  the  fetters  of  naturalism  and  worldliness 
will  be  broken,  or  at  least  loosened,  so  far  as  to 
permit  some  decided  relaxation  of  their  influence, — 
we  know  not.  What  we  do  know  is,  that,  while 
their  influence  remains  dominant  as  it  is  now,  the 
reception  of  this  latest  and  consummating  revelation 
must  be  slow,  narrow,  imperfect,  and  fragmentary ; 
because  New-Church  doctrine  and  influence,  and 
naturalism  and  worldliness,  are  exact  antagonists. 
The  Xew-Church  strikes  a  deadly  blow  at  natural- 
ism, and  must  needs  be  resisted  by  all  the  influences 
of  naturalism.  Where  one  is  strong,  the  other  must 
be  weak.  Where  one  holds  possession,  the  other 
cannot  enter.  Xone  who  live  in  this  age  can  wholly 
escape  the  influence  of  the  age;  and  that  influence 
tends  powerfully  to  close  the  mind  against  spiritual 
truth,  and  to  bar  the  heart  against  the  entrance  of 
spiritual  life. 


Cambridge :  Press  of  John  Wilson  &  Son. 


MESSES.  EOBEETS  BEOTHEES'  PUBLICATIONS. 


THE  INFINITE  AND  THE  FINITE.  By  The- 
ophilds  Parsons,  Author  of  "  Deus  Homo,"  &c.  One  neat 
lGmo  volume.    Cloth.    Trice  §1.00. 

"  No  one  can  know,"  says  the  author,  "  hetter  than  I  do,  how  poor  and 
dim  a  presentation  of  a  great  truth  my  words  must  give.  But  I  write  them 
in  the  hope  that  they  may  suggest  to  some  minds  what  may  expand  Id 
their  minds  into  a  truth,  and,  germinating  there,  grow  and  scatter  soeJ- 
troth  widely  abroad.  I  am  sure  only  of  this:  The  latest  revelation  oilers 
truths  and  principles  which  promise  to  give  to  man  a  knowledge  of  the 
laws  of  his  being  and  of  his  relation  to  God,  —  of  the  relation  of  the  Infinite 
to  the  Finite.  .  .  .  And  therefore  I  believe  that  It  will  gradually,  —  it  may 
be  very  slowly,  so  utterly  does  it  oppose  man's  regenerate  nature,  —  but  it 
will  surely,  advance  in  its  power  and  in  its  influence,  until,  in  its  own 
time,  it  becomes  what  the  sun  is  iu  unclouded  noon." 

From  the  Cliicago  Republican. 
Few  writers  have  obtained  a  more  enviable  reputation  in  this  country 
than  the  author  of  this  little  book,  and  few  are  more  justly  entitled  to 
consideration.  His  works  upon  jurisprudence  are  to  be  found  iu  almost 
every  public  and  private  law  library  in  the  country;  while  his  writings 
upon  Christian  philosophy  and  the  science  of  religion  are  universally  re- 
ceived as  models  of  close  and  logical  reasoning  by  those  even  who  (litter  from 
him  in  the  form  of  their  religious  belief.  .  .  .  Mr.  Parsons  has  been  pro 
nounced  to  be  ''the  most  fascinating  interpreter  of  the  writings  of  Swe- 
denbotg,"  and  the  present  volume  will  add  to  rather  than  detract  from  a 
reputation  to  which  he  is  so  justly  entitled.  The  defects  of  the  work  are 
only  such  as  necessarily  attach  to  the  subject  itself.  The  finite  cannot 
grasp  the  infinite,  but  the  author  has  accomplished  this:  he  leads  the 
reader  through  new  anil  pleasant  paths  of  thought  into  the  boundless 
Immensity  that  surrounds  us,  where  the  mind,  freed  freni  the  idea  that  the 
only  source  of  spiritual  truth  is  a  revelation,  the  interpretation  of  which 
is  limited  to  a  prescribed  class,  feels  and  acknowledges  the  power  of  the 
lulinue  in  newer,  simpler,  and  not  less  holy  truths. 

From  the  New  York  Evening  Post. 
Professor  Parsons,  in  his  little  work,  does  not  undertake  to  controvert 
the  huge  volumes  that  have  been  written  upon  the  philosophical  problem 
of  the  Infinite  and  the  Absolute:  he  merely  attempts  to  show  us  how  the 
problem  has  been  treated  by  his  master,  Swedenborg.  He  has  a  profound 
feneration  for  the  teachings  of  that  illustrious  seer,  and  his  expositions 

»f  these  teachings  have  the  merit  of  unusual  clearness  and  simplicity. 

.  .  .  Whatever  difficulties  the  reader  encounters  in  his  pages  are  dilS- 
eulties  inherent  in  the  subjects  themselves,  and  not  in  his  methods  of  eluci- 
dation.  Any  one  accustomed  to  think  at  all  upon  deep  religious  questions 
will  be  able  to  understand  what  he  means,  though  he  may  not  be  disposed 
to  accept  his  conclusions.  And  the  inquirer  who  simply  wishes  to  be  in- 
foimed  of  the  general  scope  and  purport  of  Swedenborg's  remarkable  dis- 
ci Mures  will  find  few  better  helps  than  the  small  and  unpretending  volume* 
»f  Professor  Parsons. 


Sold  everywhere.    Mailed,  po$tpaid,  by  the  Publisher*, 


ROBERTS  BROTHERS,  Bostok. 


Messrs.  Roberts  Brothers'  Publications. 


THE  PERFECT  LIFE. 

En  (Etoclue  Bi'scourscg. 

By  WILLIAM  ELLERY  CHANNING,  D.D. 

Edited  from  his  manuscripts  by  his  nephew,  William 
Henry  Channing.    i2mo.    Price  $1.50. 

"  The  pulpit  of  the  present  day  is  in  great  danger  of  losing  its 
dignity.  For  this,  as  well  as  other  reasons,  we  welcome  these  Dis- 
courses of  Dr.  Channing.  They  are  written  in  a  fresh  and  pure 
style,  and  express  lofty  thoughts  in  simple  yet  noble  language. 
We  marvel  that  they  have  not  been  previously  given  to  the  pub- 
lic."—  Bibliotheca  Sacra. 

"The  volume  is  very  welcome  for  many  and  the  best  reasons. 
Doubtless  a  jealous  Orthodox  critic,  intent  on  finding  heresies, 
will  discover  more  or  less  to  cavil  at  or  challenge  ;  but  these  Dis- 
courses lift  us  into  an  atmosphere  too  high  and  serene  for  polem- 
ical controversy,  and  tend  to  make  the  reader's  heart  cry  out  after 
the  living  God,  or  lovingly  adore  him  as  for  the  gift  of  his  glorious 
self  to  the  soul.  All  the  charm  of  Dr.  Channing's  glowing  and 
finished  style  lend  themselves  to  this  significant  and  reverent 
message  from  the  depths  of  his  heart.  Not  many  books  are  so 
thoroughly  saturated  with  religion  as  this,  and  it  is  of  such  a  sort 
as  the  world  greatly  needs  to-day." — Dover  Morning  Star. 

"To  all  who  are  capable  of  discriminating  we  recommend  it  as 
a  work  which  will  enlarge  their  conceptions  of  the  greatness 
and  preciousncss  of  Christianity,  and  lead  them  to  deal  more  rev- 
erently with  their  own  nature,  and  with  all  questions  jf  d-jty  and 
destiny." —  Christian  Standard. 

"They  tell  what  we  would  all  gladly  believe,  if  we  cannot  prove 
it  to  be  true.  And  they  will  save  those  who  read  theni  with 
sympathy  from  that  pride  of  half-knowledge,  which  makes  the 
present  seeming  a  barrier  to  all  future  revelation."  —  Christian 
Register. 


Sold  everywhere.    Mailed  postpaid  by  the  Publishers, 

ROBERTS  BROTHERS,  Boston. 


MESSES.  KOBERTS  BROTHEES'  PUBLICATIONS. 


Heaven  our  Home. 

WE  HAVE  NO  SAVIOUR  BUT  JESUS,  AND 
NO  HOME  BUT  HE  A  VEN. 

Crown  8vo.    Cloth,  extra.  $1.2$. 

OPINIONS  OF  THE  ENGLISH  PRESS. 

"The  author  of  the  volume  before  us  endeavors  to  describe  what  heaven  is,  as 
shown  by  the  light  of  reason  and  Scripture;  and  we  promise  the  reader  man) 
charming  pictures  of  heavenly  bliss,  founded  upon  undeniable  authority,  and  de- 
scribed with  the  pen  of  a  dramatist,  which  cannot  fail  to  elevate  the  soul  as  well 
as  to  delight  the  imagination.  .  .  .  Part  Second  proves,  in  a  manner  as  beautiful 
as  it  is  convincing,  the  doctrine  of  the  recognition  of  friends  in  heaven,  — a  subject 
of  which  the  author  makes  much,  introducing  many  touching  scenes  of  Scripture 
celebrities  meeting  in  heaven  and  discoursing  of  their  experience  on  ear:h.  Part 
Third  demonstrates  the  interest  which  those  in  heaven  feel  in  earth,  and  proves 
with  remarkable  clearness  that  such  an  interest  exists,  not  only  with  the  Almighty 
and  among  the  angels,  but  also  among  the  spirits  of  departed  friends.  We  unhes- 
itatingly give  our  opinion  that  this  volume  is  one  of  the  most  delightful  productions 
of  a  religious  character  which  has  appeared  for  some  time ;  and  we  would  desire 
to  see  it  pass  into  extensive  circulation." — Glasgow  Herald. 

"  This  work  gives  positive  ar.d  social  views  of  heaven,  as  a  counteraction  to 
the  negative  and  unsocial  aspects  in  which  the  subject  is  so  commonly  presented." 
—  English  Churchman. 

"  Amid  the  works  proceeding  from  an  over-teeming  press,  our  attention  has  been 
arrested  by  the  perusal  of  the  above-uamed  production,  which,  it  seems,  is  wend- 
ing its  way  daily  among  persons  of  all  denominations.  Certainly  4  Heaven  our 
Home,'  whoever  may  be  the  author,  is  no  common  production."  — Airdrie 
A  dvertiser. 

"  In  boldness  of  conception,  startling  minuteness  of  delineation,  and  originality 
of  illustration,  this  work,  by  an  anonymous  author,  exceeds  any  ol  the  kii_d  we 
have  ever  read."  —  Joh?i  Oy  Groat  Journal. 

"We  are  not  in  the  least  surprised  at  so  many  thousands  of  copies  of  this 
anonymous  writer's  being  bought  up.  We  seem  to  be  listening  to  a  voice  and  lan- 
guage which  we  never  heard  before.  Matter  comes  at  command  ;  words  flow  with 
unstudied  ease;  the  pages  are  full  of  life,  light,  and  force;  and  the  result  is  a 
stirring  volume,  which,  while  the  Christian  critic  pronounces  it  free  from  affecta- 
tion, even  the  man  of  taste,  averse  to  evangelical  religion,  would  admit  to  be  exempt 
from  *  cant.'  "  —  London  Patriot. 

"The  name  of  the  auihor  of  this  work  is  strangely  enough  withheld  ...  A 
social  heaven,  in  which  there  will  be  the  most  perfect  recognition,  intercourse,  fel- 
lowship, and  bliss,  is  the  leading  idea  of  the  book,  and  it  is  discussed  in  a  fine, 
genial  spi  it."  —  Caledonian  Mercury. 


Messrs.  Roberts  Z>rot/iers'  Publications. 


THE  CHRISTIAN  IN  THE  WORLD.  By  Rev. 
D.  V.  Faunce.  i6mo.  Price  $1.50.  Contents:  The 
Statement;  The  Method;  Principles;  The  Christian  in 
Prayer;  The  Christian  in  his  Recreations;  The  Christian 
in  his  Business. 

From  the  Boston  Cultivator. 
It  will  be  remembered  that  by  the  will  of  the  late  Hon.  Richard  Fletcher 
a  fund  was  bequeathed  to  Dartmouth  College,  from  the  proceeds  of  which  should 
be  ottered  biennially  a  prize  of  £500  for  the  best  essay  on  the  importance  cf  holy 
living  on  the  part  of  Christian  professors,  and  to  the  author  of  this  admirably 
written  work  has  the  prize  been  awarded.  This  earnest,  practical  appeal  for  a 
higher  Btandard  of  Christian  living  comes  fresh  from  the  heart,  and  we  think 
must  reach  the  heart  and  bring  fortli  fruit  in  the  lives  of  those  who  read  it.  In  its 
wi  e  application  it  comes  to  the  Christian  in  his  business  and  social  relations, 
his  daily  duties  and  recreations,  telling  him  how  in  all  these  varied  relations  he 
can  be  a  "  Christian  in  the  World,"  and  a  blessing  to  his  race. 

From  tlie  Christian  Era. 
But  the  characteristic  of  the  work,  one  which  will  attract  to  it  a  class  of 
intelligent,  spiritual-minded  Christians,  the  uni  rganized  fraternity  of  the  inner  and 
the  outer  life,  is  its  lefty,  uncompromising,  exhilarating  idealism.  It  exhibits  the 
perfect  man  in  Christ,  and  to  that  picture  it  points  with  the  calm  earnestness  of 
conviction,  though  with  the  humility  and  sympathy  begotten  by  the  consciousness 
of  sin  and  the  remembrance  of  divers  stumblings  in  the  way  of  life. 

From  the  Syracuse  Journal. 
Mr.  Faunce  is  a  clear  and  forcible  writer,  whose  name  is  familiar  to  readers 
of  the  Baptist  press,  and  in  this  essay  he  has  most  powerfully  and  practically 
developed  his  subject.  lie  first  impi  esses  the  practicability  and  positiveness 
of  Christian  duty,  demanded  alike  from  Christians  and  bu  y  men  in  the  world. 
The  first  five  chapters  are  devoted  to  the  Statement,  Method,  and  Princ  pies 
involved,  devoting  the  remaining  chapters  to  the  duty  of  the  Christian  in  Braver, 
in  his  Recreations,  and  finally  in  his  Bulilll.1i  The  full,  rich,  practical  suggestions 
contained  in  this  essay,  the  earnest  s;  irit  which  inspired  it,  and  wiihal  its  pleasant, 
flowing  style,  render  it  one  of  the  most  desirable  of  books  on  kindred  topics,  and 
we  bespeak  for  it  at  least  a  place  in  every  Christian  library. 


Sold  everywhere  by  all  Booksellers.  Mailed,  postpaid,  by 
the  Publishers, 

ROBERTS  BROTHERS,  Boston. 


MESSRS.  ROBERTS  BROTHERS'  PUBLICATIONS. 


The  To-Morrow  of  Death  ; 

OR, 

THE  FUTURE  LIFE  ACCORDING 
TO  SCIENCE. 

By    LOUIS  FIGUIER. 

Translated  from  the  French,  by  S.  R.  Crocker,     i  vol.  i6mo.  $17% 

From  the  Literary  World* 
As  its  striking,  if  somewhat  sensational  title  indicates,  the  book  deals  with  the 
question  of  the  future  life,  and  purports  to  present  "a  complete  theory  of  Nature, 
a  true  philosophy  of  the  Universe."  It  is  based  on  the  ascertained  facts  of  science 
which  the  author  marshals  in  such  a  multitude,  and  with  such  skill,  as  must  com- 
mand the  admiration  of  those  who  dismiss  his  theory  with  a  sneer.  We  doubt  if 
the  marvels  of  astronomy  have  ever  had  so  impressive  a  presentation  in  popular 
form  as  they  have  here-  .  .  . 

The  opening  chapters  of  the  book  treat  of  the  three  elements  which  compose 
man,  —  body,  soul,  and  life.  The  first  is  not  destroyed  by  death,  but  simply  changes 
its  form  ;  the  last  is  a  force,  like  light  and  heat,  —  a  mere  state  of  bodies ;  the  soul 
is  indestructible  and  immortal.  After  death,  according  to  M.  Figuier,  the  soul  be- 
comes incarnated  in  a  new  body,  and  makes  part  of  a  new  being  next  superior  to 
man  in  the  scale  of  living  existences,  —  the  superhuman.  This  being  lives  in  the 
e:her  which  surrounds  ihe  earth  and  the  other  planets,  where,  endowed  with  senses 
and  faculties  like  ours,  infinitely  improved,  and  many  others  that  we  know  nothing 
of,  he  leads  a  life  whose  spiritual  delights  it  is  impossible  for  us  to  imagine.  •  .  . 

Those  who  enjoy  speculations  about  the  future  life  will  find  in  this  book  fresh  and 
pleasant  food  for  their  imaginations;  and,  to  those  who  delight  in  the  revelations 
of  science  as  to  the  mysteries  that  obscure  the  origin  and  the  destiny  of  man,  these 
pages  offer  a  gallery  of  novel  and  really  marvellous  views.  We  may,  perhaps,  ex- 
pi ess  our  opinion  of  "The  To-Morrow  of  Death  "  at  once  comprehensively  and 
concisely,  by  saying  that  to  every  mind  that  welcomes  light  on  these  grave  ques- 
tions, from  whatever  quarter  and  in  whatever  shape  it  may  come,  regardless  oi 
precedents  and  authorities,  this  work  will  yield  exquisite  pleasure.  It  will  shock 
some  readers,  and  amaze  many  ;  but  it  will  fascinate  and  impress  all. 


Seld  svetytvhere.    Mailed,  post-paid,  by  the  Publishers* 

ROBERTS  BROTHERS,  Boston. 


Messrs.  Roberts  Brothers'  Publications. 


SINGERS  AND   SONGS   OF  THE  LIBERAL 

FAITH ;  being  selections  of  Hymns  and  other  Sacred 
Poems  of  the  Liberal  Church  in  America,  with  Biograph- 
ical Sketches  of  the  Writers,  and  with  Historical  and 
Illustrative  Notes.  By  Alfred  P.  Putnam.  8vo. 
Price  $3  00. 

From  tJie  New  York  Independent. 
The  service  which  has  been  done  by  Dr.  A.  P.  Putnam,  of  Brooklyn,  to  those 
communions  usually  called  Liberal,  by  compiling  his  beautiful  book  entided 
"  Singers  and  Songs  of  the  Liberal  Faith,"  is  one  not  easily  exaggerated.  .  .  » 
As  literature,  these  hymns  have  a  high  value  ;  but  they  signify  most  as  expressions 
of  religious  sentiment,  as  devout  utterances  of  trusting  and  aspiring  souls.  ... 
There  is,  as  Dr.  Putnam  reminds  us,  very  little  heresy  in  hymns.  And  we  pity 
the  bigot  who  could  read  this  volume  through  without  feeling  some  drawings  of 
Christian  fraternity  toward  the  people  whose  deepest  life  is  here  so  nobly 
expressed. 

From  the  Liberal  Christian. 
It  is  very  CTeditable  to  the  editor  that  he  has  embraced  so  large  an  area  and 
reaped  the  fruits  of  fields  lying  as  far  apart  as  the  utmost  extremes  of  our  Zion. 
We  find  no  evidence  of  any  partisan  or  school  prejudices  in  his  selections ;  indeed, 
we  know  no  work  from  which  personal  biases  have  been  more  successfully  or 
creditably  excluded.  In  this  respect,  Dr.  Putnam's  volume  is  a  true  Irenicon, 
a  peacemaker;  sweetly  reconciling  the  discordant  voices  of  denominational 
polemics,  in  the  harmony  accordant  of  song.  We  cannot  doubt  that  the  assem- 
bling of  so  many  and  such  dissimilar  thinkers,  in  one  chorus  of  praise,  is  a  long 
step  towards  a  union  in  higher  sentiments  of  those  temporarily  divided  by 
intellectual  diversities. 

From  the  Christian  Union. 
The  literary  value  of  Mr.  Putnam's  collection  is  unusually  high,  when  we' 
compare  it  with  that  of  other  volumes  of  religious  poetry.  To  our  minds  the 
most  convincing  evidence  of  the  existence  of  religious  feeling  among  the  people  is 
the  immense  circulation  of  books  of  religious  verse.  We  speak  from  actual 
knowledge  when  we  say  that  certain  compilations  of  religious  poems  have  sold  in 
greater  numbers  than  the  works  of  the  most  popular  poets.  These  pious  verses 
have,  as  a  rule,  been  entirely  devoid  of  poetic  expression  or  sentiment,  but  their 
subjects  have  reconciled  readers  to  all  literary  defects.  Admirable  as  is  the  spirit 
which  accepts  such  books,  we  cannot  help  believing  it  would  be  improved  and 
elevated  if  the  same  thoughts  were  presented  in  language  more  poetic ;  for 
spirituality  is,  practically,  the  poetry  of  devotion.  We  hope,  therefore,  that  Dr> 
Putnam's  book  will  be  largely  bought  and  read. 


Sold  everywhere  by  all  Booksellers.  Mailed,  postpaid,  by' 
the  Publishers, 

ROBERTS  BROTHERS,  Boston. 


